BX 5194 
.67 



♦ LIBRARY OF CONGRESS.* 



f ex 5) '1 4 I 



6c.i, 



UNITED STATES OF AMERICA, f 



THE PRINCIPLES OF THE 
CATHEDRAL SYSTEM 



4 



RIVINGTONS 



3Lontion . 
Cambridge 



Waterloo Place 
High Street 
Trinity Street 



The Principles of the 
Cathedral System 



VINDICA TED, AND ENFORCED UPON MEMBERS 
OF CATHEDRAL FOUNDATIONS 



PREACHED IN 

THE CATHEDRAL CHURCH OF THE HOLY AND 
UNDIVIDED TRINITY, OF NORAVICH 



/ 

By EDWARD MEYRICK GOULBURN, D.D. 

DEAX OF NORWICH, LATE PREBENDARY OF ST. PAUL's, AND 
ONE OF HER MAJESTY'S CHAPLAINS IN ORDINARY 




RIVINGTONS 
1870 



TO THE RIGHT REVEREND 

LORD BISHOP OF LINCOLN, 

WHO ONCE ADORNED 
A STALL OF THE ABBEY CHURCH OF ST. PETER's, WESTMINSTER, 
WITH PROFOUND LEARNING, 
PRIMITIVE SIMPLICITY OF MANNERS, 
ZEAL FOR THE FAITH ONCE DELIVERED TO THE SAINTS, 
AND DEVOTION WORTHY OF A PURER AGE, 
AND WHO STILL RETAINS 
AMIDST THE CARES AND RESPONSIBILITIES OF THE EPISCOPAL OFFICE, 
THE LIVELIEST INTEREST 
IN THE CATHEDRAL AND COLLEGIATE FOUNDATIONS 
f)F THE CHURCH OF ENGLAND, 

THESE PAGES 

ARE (BY HIS KIND PERMISSION) INSCPvIBED 
WITH EVERY SENTIMENT OF 
DUTIFUL RESPECT AND AFFECTION. 



il 



Contents 



PAGE 

IXTRODUCTION ix 

THE CHAR.1CTERISTIC FEATURE OF A CATHEDRAL 

CHURCH 1 

THE DAILY OFFICE 18 

THE DAILY OFFICE A3 THE BUSINESS OF LIFE . . 35 

HOW TO SPIRITUALIZE THE DAILY OFFICE . .50 

THE BLESSIXG AXD ADVAXTAGE OF THE DAILY OFFICE 65 

THE CATHEDRAL A RETREAT FOR COXTEMPLATIOX . 79 

THE CATHEDRAL A SCHOOL OF MUSIC ... 98 

THE CATHEDRAL A HOME FOR THEOLOGICAL STUDY . 121 

APPEXDIX OX CAXOX AYESTCOTT'S ARTICLES IX 

MACMILLAX'S MAGAZIXE . . . .139 



JT may be well to state clearly the scope and 
design of this publication^ and the reason 
of the form into which it is thrown. 

Its scope and design is to sketch the highest 
ideal of the work of a Cathedral — an ideal which 
is probably only partially and imperfectly rea- 
lized even in the best administered of our 
present Cathedral Institutions. 

I have thouo^ht that the tracing" of this ideal 
was the best answer that I (being one of the 
persons directly appealed to) could give to the 
letter of May 20th, 1869, addressed by the 
EDglish Primates to the deans of the Cathe- 
dral Churches of England and "Wales. That 
letter succeeded a meetino^ of the deans at 
Lambeth, called" expressly ^^to consider what 



X INTRODUCTION 

improvements could with advantage be made 
in the Cathedral system^ and what is the best 
mode of effecting such improvements." We are 
asked in it to suggest to the Primates ^'any 
change which" we ^^may consider as of great 
importance for the" Cathedrals '^over which 
we " (respectively) preside/' and also to " state 
whether any means at j)resent exist in the 
regular system of" our " Cathedral government 
for effecting such changes as" we 'Hhink desir- 
able." A question put by such authority, and 
taken in connexion with the state of feeling in 
the country and the Church on the subject of 
the Cathedrals^ must not be answered in a 
superficial or perfunctory way. Simple paid 
inoffensive as are the terms of the question^ and 
certainly not calculated in themselves to awaken 
apprehension^ yet we know that there is a grave 
issue behind them, even the safety and con- 
tinued existence of the Institutions, which are 
made the subject of Archiepiscopal inquiry. 
The Primates of England are not likely to seek 



INTRODUCTION xi 

information on any points of detail connected 
with the Cathedral system ; they would hardly 
condescend from the cares and affairs of their 
Patriarchates to make inquiries on such points 
as the status and income of Minor Canons^ or 
the education of Choristers^ or the provision for 
retiring lay-clerks^ or the more exact definition 
of the Dean s authority^ as distinct from that of 
the Bishop on the one hand and that of the 
Canons on the other ; these are all points which 
have an interest for those engwed in working" 
the system^ and on which improvements " 
might probably be suggested; but in truth their 
Graces' question (when rightly read) goes to 
something more fundamental than '^'improve- 
ments ; " the plain English of it is that^ as 
recent events make it probable that an attack 
on the Established Church is impending, and 
as the Cathedrals are very commonly (I do not 
say justly) su]3posed to be the most vulnerable 
points of the ChurclT system^ it should be sug- 
gested to the Cathedral authorities to set their 



xii INTRODUCTION 

house ill order^ and to reform for themselves 
their chief abuses^ before reform is rudely thrust 
upon them from -without. In putting this in- 
terpretation upon their queries^ the writer hopes 
that he may not be understood as making a 
charge of disingenuousness against the Pri- 
mates. The course of events, and the circum- 
stances under which their circular was issued, 
made it abundantly evident what was its real 
meaning; they could not have stated the matter 
more explicitly without giving offence, and lay- 
ing themselves open to a charge of discourtesy, 
— 13erhaps in some quarters to a rebuff ; nor 
is there any reason to think that their inquiries 
were dictated by any other motive than such a 
godly solicitude for the best interests of Cathe- 
dral Institutions as the nursing fathers of 
the Enolish Church are bound, and miofht be 
expected, to feel. 

Taking, then, this broad view of their ques- 
tion, I do not think it can be satisfactorily 
answered by merely suggesting improvements 



INTRODUCTION xiii 

of detail. The Archbishops would have us do 
more than make a few concessions to popular 
clamour^ and remove a few symptoms which 
have attracted popular obloquy ; they desire to 
see the Cathedrals put upon a good and satis- 
factory footings which may defy criticism^ simply 
because, when examined, it is found good and 
satisfactory. Now before anything can be done 
or suggested in order to put them on such a 
footing, it is evidently necessary to consider 
what are the fundamental ideas of a Cathedral 
Institution. The writer, though not by nature 
or temperament a reformer, entertains no objec- 
tion to a reform of the Cathedrals, 80 long as it 
is a constitutional reform^ a reconstruction of them 
on the basis of their fundamental ideas. By all 
means make us express these fundamental ideas 
with more of emphasis and decision ; make us 
more faithful representatives of the principles 
which we profess, and which we are incorporated 
to maintain. All that I would be understood 
to protest against (and I do protest against it 



xiv IXTROD UCTION 

witli all the energy of my soul) is the efFadng 
of our fundamental ideas — the seeking to make 
us useful and efficient, not in our own line, but 
in any department of Church work which may- 
need (as vrhat department does not need ?) men 
and money. The Cathedrals are too venera^ble 
and dio^nified, and even in the worst times have 
done their Avork (upon the whole) too well^ to 
be put to no Qther use than that of mending the 
flaws in other parts of the Church system. 
More parish churches are urgently needed : but 
you Vv'ould not surely pull down the structures of 
the Cathedrals to furnish materials which may 
meet the demand. "^Vhy not deal with the 
Institutions as you deal with the structures, 
restoring (if need be) their tiaie character^ and 
brinoino^ into hioiier relief their proper features, 
but not seeking to make them ansvrer ends 
which (however desirable and excellent hi them- 
selves) are not tlie ends which they are adapted 
to answer ? 

The special shape^ then^ Avhich any wholesome 



INTRODUCTION xv 

reform of our Cathedrals should take, must be 
determined entirely by the fundamental ideas 
of the Cathedral system. And thus we are 
brought to the question what these fundamental 
ideas are. To exhibit them one by one^ and to 
found upon each of them some word of practical 
exhortation to members of Cathedral bodies^ is 
the design of tliQ present publication. But let 
it be here remarked^ in reference to views of 
the subject which have been set forth in other 
quarters^ that tlie fundamental idea of any in- 
stitution is not necessarily the original or primary 
idea.. We are frequently reminded that the 
Cathedrals were originally, before the country 
was evangelized; mission-stations or great centres 
for its evangelization/ that there was the 
cathedra, or Bishop's throne^ and that hence his 

1 So in tlie Tliircl Eeport of Her Majesty's Commissioners, ap- 
pointed November 10, 1852, to inqnire into the State and Con- 
dition of the Cathedral and Collegiate Churches in England and 
Wales, p. Ad. So also a valuable paper entitled " What can our 
Cathedrals do for us '^^ by the Eev. F. S. Bolton, B.D., Vicar of 
Salt, Prebendary of Lichfield, p. 8. 



xvi INTRODUCTION 

presbyters went forth into every part of the sur- 
rounding district (called a diocese/' or circle of 
administration) to win the heathen to the Truth, 
and to bring them under the influence of Chris- 
tian Ordinances. And no doubt such was the 
historical origin of some of our Cathedrals. But 
does the historical origin of an institution 
necessarily exhibit its fundamental ideas ? By 
no means. , The Parliaments of this country 
were originally (what the Parliaments of France 
continued to be down to the date of the 
Bevolution) courts of judicature. And still 
the English Parliament has about it certain 
judicial features, which are unobliterated traces 
of its origin, and goes (in the Prayer Book) 
under the good old name of " the High Court 
of Parliament/' which bears witness to the 
same judicial character. But what sane person 
would maintain that the judicial character of 
Parliament is at present its leading or funda- 
mental character ? or who could forbear a smile, 
if it were suggested to reform Parliament by 



INTR on UC TIOiV X vii 

reducing it to its primitive functions 8jS 9/ 
tribunal^ and recalling it from its present func- 
tions as a Legislature ? "Whatever its historical 
origin may have been (a point more interesting 
to the antiquarian than to the statesman) Par- 
liament has grown with the new^ly emerging 
needs of society, and with the ideas of suc- 
cessive ages^ and -has now taken a shape ver}^ 
different indeed from that which it originally 
bore^ being indeed at present the most import- 
ant element in the constitution of the country. 
If it were asked^ what are the fundamental 
ideas of Parliament^ as Parliament is at present 
constituted^ the reply would probably be^ legis- 
lation^ free expression of the public voice^ joint 
action of the commonalty and the nobihty^ and 
so forth. It need not bo denied that in the 
early Parliaments there were certain rudiments 
of these prominent features ; but surely no one 
could have augured from Parliaments in their 
infancy what Parliaments in their maturity 
would have grown to. Now, apply this illustra- 



x^^ii IXTR OB UC TION 

tion to the subject before us. Granted (as it 
must be granted, for it is matter of fact) that a 
Cathedral was in its origin nothing^ more than 
a missionary station ^ where the Bishop of a 
partly unevangelized country phiced his seat^ 
and that the Cathedral Chapter was originally 
nothing else than his council of clergy grouped 
around him, whose duty was to go forth into 
the surrounding district with the message of 
the Gospel, to plant smaller churches which 
should be subordinate (or parochial) centres^ 
and to return again periodically to the diocesan 
church at headquarters for the counsel and 
directions of their chief. Those days, and that 
state of society, and that entire condition of 
things, haye long since passed away ; and the 
whole system of the Church (the Cathedrals 
included) has adapted itself from time to time 
to the altered circumstances and exigencies of 
the age. As to our present Cathedral Chapters, 
a full half of them haye nothing to do, eyen 
historically^ with the condition of things just 



INTRODUCTION 



xix 



now adverted to. They are foundations of 
Henry VIII./ and represent^ not the prhmitive 
Chapters of secular canons^ but the convents 
or monasteries which they superseded. And 
even these have inevitably undergone consider- 

1 The Cathedrals of England and Wales are divided into two 
classes, those of the old and those of the new foundation, the 
latter being again subdivided into those to which sees were 
attached before the time of Henry YIIL, those to which sees were 
attached by Henry VIII., and those which were only collegiate 
churches, till the Act of 3 & 4 Vict. cap. 113 converted them into 
Cathedrals, and erected new sees in connection Avith them. The 
Cathedrals of the old foundation, Avhich from the first consisted of 
secular canons, that is, of clergy bound b}^ no monastic vows, and 
(originally) allowed to marry, are thirteen in number : York, 
London (St. Paul's), Chichester, Exeter, Hereford, Lichfield, 
Lincoln, Salisbury, Wells, St. Asaph, Bangor, Llanclaff, and St. 
David's. The Cathedrals of the new foundation, which before 
the Eeformation were the churches of monasteries, for which 
Henry substituted a dean and chapter, were (1) those which had 
bishoprics attached to them before the Reformation — eight : 
Canterbury, Dui^ham, Carlisle, Ely, Normch, Rochester, Win- 
chester, Worcester ; (2) those which had no sees attached to them 
previously, but to which Henry VIII. attached sees — five : Bristol, 
Chester, Gloucester, Oxford, and Peterborough ; and (3) the col- 
legiate churclies of Ripon and Manchester, to which sees were not 
attached till the beginning of the present reign. We are justified, 
then, in saying that a full half of our Cathedrals represent sup- 
pressed monasteries. 



XX INTRODUCTION 

able modifications^ both of principle and detail, 
since their original statutes were drawn up, 
Preaching, in the statutes of almost all of them, 
— preaching in the neighbourhood, as well as in 
the Cathedral, — is bound in an especially solemn 
manner upon the dean and prebendaries/ And 
with the best reason, under the then circum- 
stances of the Church. The people had but 
recently obtained free and unrestricted access 
to the Holy Scriptures ; gross ignorance of 
those Scriptures and consequent superstition 
lingered in many parts of the country ; the 
majority of the parish priests were totally un- 
qualified to be expositors of God's AVord ; and 
licensed preachers, whom the Bishops could 
trust for the execution of that important func- 
tion, were very rare. And yet how absolutely 
necessary was it for the spiritual wellbeing of 

^ See the Dean of Chester's valuable paper read at the Liver- 
pool Congress (Adam Holden, Liverpool, 1869), with his extract to 
this effect from the Chester Statutes (p. 2), and his wise sugges- 
tions as to the way of making " the Mother Church a place of 
diligent preaching.'^ 



IXTR on L r TION xxi 

the people, that cleroymen of competent acquire- 
ments should oaiide them to the rigiit under- 
standing of the Scriptures ! Under such cir- 
cumstances we can quite appreciate the earnest- 
ness with which (as the Dean of Chester in his 
able and interesting paper read at the Liverpool 
Church Congress has pointed out) the statutes 
of the new Cathedrals press upon the dean and 
prebendaries (clerks likely from their position 
to have the requisite knoAvledge) to be instant 
in preaching the "Word of God on their estates^ 
and in the churches dependent on their Cathe- 
dral. But it will not be denied that circum- 
stances have wholly altered now. Licensed 
preachers are no longer rare ; the Bishops license,, 
as a general rule^ every one^ priest or deacon^ 
whom they ordain. The incumbent of a parish 
is always its instructor in Divine Truth^ as well 
as the mouthpiece of its devotions ; and though 
no doubt he^ as a general rule^ welcomes gladly 
to his pulpit the dignitaries of his Cathedral 
church (often seeking their advocacy of chari- 



xxii ' • INTRODUCTION 

table institutions^ and seldom^ so far as I know^ 
being refused) ^ their intervention (except in the 
way of brotherly help and occasional kind office) 
is not in the least needed. So that even one of 
the functions which the Reformation assigned to 
Cathedrals has now^ by lapse of time and change 
of circumstances, fallen into desuetude, and has 
ceased to be a principal feature of their work. 

What features, then, of these Institutions 
have the exigencies of the Church and the 
circumstances of the times develoj)ed and 
brought into prominence ? Those which are 
patent on the surface, and which I have at- 
tempted in these discourses to exhibit. The 
Cathedrals have maintained in a solemn form the 
daily worship of Almighty God, although often 
j with far less of solemnity and reverence than 

was due to such an exalted function ; still they 
have on the whole maintained it. Their prefer- 
ments have often been held by scholars and 
theolooians, who have done o^ood service to the 
Church by standard works of religious or devo- 

li • 



INTRODUCTION 



xxiii 



tional literature — sucli as Patrick^ Sherlock, 
Beveridge, Barrow^ Hooker, Waterland, Wake, 
Pearson, Bull, Hammond, Cave, Comber, Pri- 
deaux, Stanhope;^ and, in our o\yn days, Hook, 

i Should this little volume ever reach, a second edition, I will 
endeavour to make a more complete list of eminent divines, 
authors, and scholars, officially connected with one or other of the 
Cathedrals, than I can at present offer. Meanwhile, I may men- 
tion the following, beginning with Hooker, whom I gladly name 
first, because in addition to his very great eminence as a theologian, 
he exemplifies so remarkably the tone of mind and character 
which may be called the Cathedral ^^os — 

1. HooJcer (Richarcl), 1554 — 1600. Prebendary and Sub-dean of 

Sarum. 

2. Andreices (Lancelot, afterwards Bishop), 1555 — 1626. Pre- 

bendary of St. Paul's, Dean of Westminster. 

3. Casauhon (Isaac), the great Genevese critic and theologian, 

was preferred, when in England, to a prebend of Canter- 
bury and a prebend of Westminster. He lived 1559 — 1614. 

4. Hall (Joseph, afterwards Bishop), 1574 — 1656. Dean of 

Worcester. 

5. BrawJiall (John, afterwards Archbishop), 1593 — 1663. Pre- 

bendary of York, Prebendary and Sub-dean of Ripon. 

6. Heylin (Peter), 1600 — 1662. Prebendary of Westminster. 

7. Walton (Brian, afterwards Bishop), 1600—1661. Preben- 

dary of St. Paul's. 

8. Hammond (Henry), 1605 — 1660. Canon of Christcliurch. 

9. Castell (Edmund), 1606—1685. Prebendary of Canterbury. 
10. Pearson (John, afterwards Bishop), 1612 — 1686. Prebendary 

of Sarum, Prebendary of Ely. 



xxiv IX TROD UCTIOy 

Alford^ Wordsworth^ Westcott^ Milman, Wad- 
dington, Cook, and Robertson. (That less — 
much less — has been done for the Church by 

11. Patrick (Simon, afterwards Bisliop), 1626 — 1707. ' Preben- 
dary of Westminster, Dean of Peterborough. 

12. Barrovj (Isaac), 1630 — 1677. Prebendary of Sarnm. 

13. Tillotson (John, afterwards Archbishop), 1630 — 1694. Dean 
of Canterbury, Dean of St, PanFs. 

14. South (Robert), 1633—1716. Prebendary of Westminster, 
Canon of Christchurch. 

15. ^K^Z (George, afterwards Bishop), 1634 — 1709. Prebendary 

of Gloucester. 

16. Stillingfleet (Edward, afterwards Bishop), 1635—1699. Pre- 
bendary and Canon Residentiary of St. Panrs, Dean of St. 
Paul's, Canon of Canterbnr}'. 

17. Beveridge (William, aftenvards Bishop), 1636 — 1707. Pre- 
bendary of St. Paul's, Prebendary of Canterbury. 

18. Cave (William), 1637—1713. Canon of Windsor. 

19. Wliitby (Daniel), 1638—1726. Prebendary and Precentor 
of Sarum, 

20. Sherlock (William), 1641—1707. Prebendary of St. Paul's, 
Dean of St. Paul's. 

21. Comher (Thomas), 1644 — 1699. Prebendary and Precentor 
of York, Dean of Durham. 

22. Priclecnix (Humphry), 1648 — 1724. Prebendary of Norwich, 
Dean of Norwich. 

23. Wake (William, afterwards Archbishop), 1657 — 1737. Canon 
of Christchurch, Dean of Exeter. 

24. Stanhope (George), 1660 — 1728. Dean of Canterbury. 

25. Loivth (William), 1661—1732. Prebendary of Winchester. 

26. Bentley (Richard), 1661—1742. Prebendary of Worcester. 

27. Potter (John, afterwards Archbishop), 1674 — 1747. Canon 
of Christchurch. 



IXTROD UCTIOX xxv 

deans and canons in this T^^av than might have 
been done, had the preferments been more 
judiciously bestowed^ is a lamentable truth; 

28. Sherlod: (Thomas, afterwards Bisliop". — 1761. Dean 
of Chichester. 

29. JFaterland (Daniel), 16S3— 1740. Chancelloi of York, 
Canon of TVindsor. 

30. ^i/.^Zgr (Joseph, afterwards Bishop), 1692—1752. Prehen- 
darv of Rochester, Dean of St. Paul's. 

31. Shuckford {SsjmieV)yl69S — 1754. Prebendary of Canterbury ; 

32. Warhurton (William, afterwards Bishop), 1695—1779. 
Canon' of Durham, Dean of Bristol. 

33. Loii:tli (Robert, afterwards Bishop), 1710 — 1757. Preben- 
dary of Durham. 

34. Kennicott (Benjamin), 1718—1753. Prebendary of West- 
minster, Canon of Christcharch. 

35. Home (George, afterwards Bishop), 1730 — 1792. Dean of 
Canterbury. 

36. Horsley (Samuel, afterAvards Bishop), 1733—1506. Pre- 
bendary of St. Paid's, Prebendary of Gloucester, Dean of 
Westminster. 

Xor is the percentage of present Cathedral dignitaries who are 
eminent as divines, authors, or scholars (or as all three) very 
small. Casting my eye cursorily over the Clergy List, and not 
going into the subject minutely, I observe the names of Dc-ans 
Stanley, AKord, Mansel, Johnson, Howson, Hook, Scott. Merivale, 
Jeremie, and Liddell : and of Canons Robertson, Melvill, Liddon, 
Evans, Kingsley, Sedgwick, Selw^m, Jarrett, Kennedy, Cook, Free- 
man, Xorris, Westcott, Bright, Pusey, Hawkins (Provost of Oriel) , 
Grant, and Zvlozley. 

I know it is often said that the men who benefit the Chur'ch as 



xxvi INTRODUCTION 

but still the fact that learning has found a 
congenial home in the precincts of Cathedrals 
stands unimpeached.) Again, the Cathedrals 
have nursed^ in meditative minds wise and 
devout thoughts^ and have kept alive the spark, 
so likely in an age of progress to die out, of 
contemplative devotion. And they have acted 
more or less as schools of Church music (dread- 
fully debased schools occasionally, no doubt, 
offering examples rather of what was to be 

authors and scholars for the most part write their works before 
they attain their Cathedral preferment. I should like to examine 
how far the position is true. But even assuming a certain amount 
of truth in it, I gravely demur to the conclusion which it is pro- 
posed to draw, that therefore the ivorhs would have heen luritten all 
the same, if the Cathedral preferments had never existed, and that the 
Cathedrals deserve no credit for producing the works. Has a scholar- 
ship or academical prize no influence in drawing forth the meri- 
torious exercises sent in for it 1 And without imputing exclusively 
secular motives to the religious and theological writers of this or any 
other age, is it not certain that many of them have found one 
motive to write in the prospect of obtaining Cathedral preferment ? 
That their energies have collapsed after obtaining it, may be a 
melancholy truth ; but tlieir exertions, when they made them, 
were no less due to the stimulus held out by the dignities and 
emoluments of a Cathedral. 



INTRODUCTION 



xxvii 



shunned than of what was to be imitated^ but 
skill) encouraging the cultivation of sacred song 
both in theory and practice^ and keeping the 
art alive until a purer taste and a revived inter- 
est should take it up and defecate it^ and make 
it a power in the Church. Any and every 
reform, therefore, of the Cathedrals, which tends 
to bring out these their characteristic features, 
w^e may joyfully welcome. Their former (so- 
called) reform^ w^as simply a crippling of them 
for their work ; their revenues were exciting 
jealousy, and the rough and ready mode of 
diminishing that jealousy was to reduce their 
staff and their emoluments. Reform such as 
this," says Mr. Pullen,^ very justly and ver}^ 

^ Under the powers of the Ecclesiastical Commission of 1835 — 
from which I could earnestly wish that a name held by me in 
especial veneration and affection — that of " Mr. Gonlburn'^ — had 
been absent. His name, however, only appears to the first Eeport, 
in which the subject of the Cathedrals is postponed, the ministry 
having been changed a few months after the issue of the Report. 

^ " The Eeal Work of a Cathedral, and why it is not done : A 
word about Deans and Chapters.'' By Rev. H. W. Pullen, M.A., 
Minor Canon of Salisbury. (Simpkin and Marshall, 1869.) Page 1 1. 



xxviii IXTROD UCTIOX 

poiiitedlY, ^' left us just where we were before, 
except^ indeed^ that whereas we were once 
picturesque m our affluence^ we are now pic- 
turesque in our rags." Let us profit by our 
experience of the absolute failure of past Cathe- 
dral legislation^ and conduct reform^ if it must 
be conducted^ on entirely opposite principles. 
Let the two canonries^ of which most of our 
Cathedrals were shorn^ be restored, on the pro- 
viso that one of them be held as the Precentor- 
ship by a clergyman whose knowledge of the 
theory and practice of Church music should first 
be ascertained by examination/ thcit the other 

^ Or that two additional Minor Canonries slionld be fonnded 
witli the funds of one of them, or fonr good lay clerksliip? — in 
any case making some proviso for the attendance and attention to 
their dutits of the new menihers thus grafted on the Foundation. 
Mr. Pullen's suggestion is to do away with Minor Canons, and 
appoint only musical Canons, who shall he tliemselves responsilde 
for the performance of the Divine Ohice. But how woidd this 
narrow the choice of Canons, many of our clergy who are most 
eminent for learning and devotion not knowing a single note uf 
music I I would far rather see the nunilier of Minor Canons 
increased, their status raised, their income enlarged, and their 
habitual attendance to swell the voices of the choir insisted upon. 



IX TR OD UC TIOX xxix 

should form the remuneration of the head of 
a theolooical colleg"e m connexion with the 
Cathedral Let arrangements be made for a 
house or houses in the precincts^ to Avhich 
clergy of the diocese might retire occasionally 

That Minor Canons slionld (not as a iiue, l^nt occasionally) be 
promoted to be Canons residentiary, and members of tlie Chapter, 
would I think have a rer}^ salutary effect. Mr. Pullen (v'ho is 
sensitive about the position of the Minor Canons) seems to think 
this out of the question under the present system. But why out of 
the question, if the ixitron icilled it ] I knoTT of no bar to his ^^ill. 

One of the main deficiencies of our Cathedral choirs at present 
is the want of cultivated nien^s voices. It was not so always ; 
mtness the following extract from an article in the Britisli and 
Foreign Eevieiv, Xo. xxxiii. (reprinted Avith Xo. xxxiv. by Simpldn 
and Marshall in 1845), which 1 quote with some little pride, as it 
refers to Xorwich Cathedral 

"Well do I remember," says an ear-^vitness, the delight to 
which I used then to listen to the service in Xorwicli Cathedral 
when the minor canons, eight in number, filed off to their stalls, 
precentor Millard at their head, whose admirable style and correct 
taste as a singer I have never heard surpassed, — Browne's majestic 
tenor, TVliittingham's sweet alto, and Hanselbs sonorous bass ; 
while Walkers silver tones and admirable recitation found 
their way to every corner of the huge building."' 

I think I haA'e heard Dr. Buck describe similar reminiscences 
of what the service once was (but alas ! no longer can be) in 
Xorwich Cathedral. 



XXX IXTRODUCTIOX 

for devotional seclusion^ and more frequent 
opportunities of Divine Service, and where^ at 
the more solemn ecclesiastical seasons, helps 
and oaiidance migiit be given for the difficult 
and (amongst ourselves) little understood task 
of religious meditation. Let the Chapter 
libraries be made more extensive^ more com- 
plete, more perfect in their administration^ and 
more accessible to clergv and students of 
theology than they are at present. These 
alterations^ or such as these, would all be in 
harmony with the principles of Ca^thedral Insti- 
tutions, would be expansions of their leading 
features^ and would enable them to do their 
own peculiar work (the great object of a sound 
reform) more effectively, and in a way which 
would tell more for the benefit of the Church 
at large. Whereas the various (excellently 
meant) schemes for utilizing these old institu- 
tions in connection with the ordinary diocesan 
and parochial system of the Churchy — the 
proposal to turn deans into suffi^agan Bishops^ 



IXTRODUCTIOX xxxi 

or to ^^do awav^ with deans/' saddling the 
(abeady heavily-freighted) Bishop with the 
duties^ and remunerating him with the emolu- 
ments^ of the dean^ or to insist upon canons 
holding poor livings^ the income of which shall 
be furnished by the canonry^ or (more mon- 
strous still I) to make professorships (that is^ 
positions which guarantee some amount of 
learning in the holders of them) untenable with 
canonries — these are simply attempts to fuse 
together different members of the Church sys- 
tem^ which are charged with different functions 
towards the body, a.nd will probably prove in 
practice as great a failure as the attempt to 
make the eye perform the part of the hand, or 
to make the ear do the work of the foot. 

1 See a diverting little tractate ^^dth this title by the Eev. 
Edward Stuart, M.A., Incumbent of St. Mary Magdalene's, Mnn- 
ster Sc|nare. (G. J. Palmer, Little Qneen Street, 1869;. It was 
partly designed, I imagine, as a bmnoroiis piece of retaliation for 
some pro]30sal of tlie Dean of Canterbury's to suppress Canons, 
. . . necjue lex est justior ulla 
Quam necis artifices arte perire sua.'' 



xxxii INTR on UC TIOX 

Get more learnino^ out of us, o-et more devo- 
tion, get more addiction to and cultivation of 
sacred music^ get more careful and reverent 
observance of the public worship of Almighty 
God^ get more weapons to cope with the abound- 
ing scepticism and rationalism of the age ; 
and I think I may venture to speak for my 
brother deans and canons^ throug"hout the 
country^ as for myself, there is no reform which 
we will not welcome, if any of these objects 
can be shewn to be secured by it ; but do not 
obliterate our primary features, or sacrifice the 
ideas of our system (because we have not always 
faithfully represented them) to a cry raised for 
help in some other quarter of the Church's 
battle-field. 

I have quoted from an able pamphlet en- 
titled; ^^The Real Work of a Cathedral, and 

1 I really liave no sort of right to speak for any one of tliem ; 
hilt I liave the pleasure and privilege of being acquainted T\dth 
several, and I know generally that in any generous and disinter- 
ested sentiment they vronld heartily concur. 



INTRODUCTION xxxili 

why it is not done/' by the Rev. H. W. Pullen^ 
M.A., Minor Canon of Salisbury. ]N'ot\yith- 
standing the ill-suppressed bitterness against 
^' deans and chapters" with which the author 
writes^ I am free to confess that there is a great 
' deal w^hich commends itself to me in what he 
says. That our Cathedrals are^ in one chief 
aspect of them^ musical institutions ; that sacred 
music should be recognised as part of their 
paramount business ; that they should take the 
lead^ and set the tone^ in all choral movements 
throughout their respective dioceses; that they 
should inform the national mind"^ (on the 
subject of religious music), ^^control the national 
taste^ and serve as a model of that which is 
excellent in the art, instead of furnishing a 
painful exhibition of almost everything that 
should be avoided" (as very probably many of 
them may at times have done^ though now I 
would fain hope they are beginning to do better); 
that they should take under their especial patron- 

1 " The Eeal Work of a Cathedral/' page 3. 



xxxiv INTRODUCTION 

age^ and endeavour to preserve, foster, and 
develope the old English Church music of the 
school which Tallis founded, and in which Far- 
rant, Bull, Bateson and Gibbons were his not un- 
worthy successors — in these positions I heartily 
concur. And if one or more of the leading men 
among our deans and precentors would start 
any plan for raising the tone of our Cathedral 
music, and making our choral services generally 
more effective, I should be glad and thankful, 
though myself ignorant of music, to be allowed 
to join them, and to benefit by their suggestions. 
Sure I am that in these days of combined 
action, associations are set on foot for far less 
worthy and important objects. Mr. PuUen, 
it seems to me, has done good service in set- 
ting forth with vigour and originality one of 
the leading functions of our Cathedrals. But I 
must demur entirely to its being their only 
function, their one raison d'etre, the reason for 
which they survive. To say that sacred music 
is an essential part of their function is one 



INTRODUCTION xxxv 

thing ; to represent it as their entire function 
seems to be smiting them with poverty and bar- 
renness of idea. Sacred learning, study^ devotion^ 
retirement from the worlds and the maintenance 
of the perpetual worship of God^ are ends just 
as dignified and just as important to the Church's 
welfare as the maintenance of sacred music. 
A full half of our Chapters^ it must be remem- 
bered^ are the lineal successors of and represent 
conventual establishments^ so far as the prin- 
ciple of such establishments can find place in 
the Reformed Church. And surely the monas- 
teries had some other and higher ends than the 
cultivation and perpetuation of sacred music. 
Amidst all the gross abuses which at length 
led to their downfall^ they were in their day 
the shelters of a devout and contemplative 
piety^ the seminaries of youth^ and the places 
where learnings profane as well as sacred^ scared 
away by the barbarism of the age^ found a con- 
genial refuge and numerous devotees. Our 
Cathedrals may well perform similar functions 



xxxvi INTRODUCTION 

in an age when knowledge^ more widely dif- 
fused over the surface of society^ is far less 
concentrated in the few. 

All that we have to urge on the subject of 
Cathedral Reform may be resumed in a single 
position^ that it should be conducted with re- 
ference to the Church's truest and highest needs^ 
and NOT IN THE SPIRIT OF UTILITARIANISM. Utili- 
tarianism arid utility are wholly different things, 
though often confounded. Utilitarianism is an 
estimate of utility, which has no faith in it and 
no imagination, which cannot rise above im- 
mediate and sensible results, which cannot throw 
itself back into the past or forward into the 
future. Is it useful to maintain in existence 
any venerable monument of a bygone time, — 
such as (say) Conway or Carnarvon castles ? 
That depends upon the standard by which you 
measure usefulness. Is it useful to know his- 
tory, and to realise it, to have a lively apprecia- 
tion of a state of society and a form of life 
different from our own, to look upon the grand 



INTRODUCTION xxxvii 

relics of an architecture which modern inven- 
tions have superseded ? Doubtless these an- 
cient monuments still subsisting among* us tend 
to cultivate the people's taste^ to inform their 
mind^ to rouse their aspirations^ to kindle their 
patriotism^ to attach them to a soil so fertile in 
old memories and grand associations. In this 
sense, but in no other, they are useful and do 
good service. But such results are very in- 
tangible and indefinite ; they cannot be esti- 
mated by any certain standard ; they are all in 
the sphere of sentiment ; and utilitarianism 
therefore would gladly pull down the old 
castles, and let out the area on building leases, 
so as to improve the property. Is it useful for 
a hard-worked student, who has the honours of 
the Academy full in view, and whose degree- 
examination presses, to spend an hour of each 
day in prayer and study of the Scriptures ? 
Eminently useful, if we are to form our esti- 
mate on the maxim^ Bene orasse est bene 
studuisse." Eminently useful, if all our labour 



xxxviii INTRO D UCTION 

be fruitless which has not (because it does not 
look for and sue for) God's blessing upon it^ if it 
" is vain for you to rise up early^ to sit up late, 
to eat the bread of carefulness, for so He giveth 
to His beloved in sleep." But utilitarianism 
says ; You cannot spare the hour from your 
studies at present. An hour a day is, in the 
course of two months, just the loss of an ad- 
ditional treatise, which you might master in 
that time, and the knowledge of which would 
crown you with the jivst laurel. Spend the 
hour in the manner which will tell most for 
present and pressing interests." And not less 
hateful in principle, though of course much 
more plausible and apparently reasonable in its 
suggestions, is utilitarianism, when transferred 
into the sphere of Church work, and bent on pro- 
moting the (conceived) interests of religion. 
Of what use are our Cathedrals ? If the per- 
petual sacrifice of prayer and praise be of use, 
if it be of use that " the temple should sound 
from morning," and that the servants of Christ 



INTRODUCTION xxxix 

should strive to keep up on earth, a sort of echo 
of Heaven s own worship^ in its order, in its 
stateliness, in its harmonies ; if nothing be 
more needful for our clergy than opportunities 
of, and leisure for, sacred learning ; if quiet 
contemplation be useful in an age of feverish 
hurry and excitement ; and if sacred song be 
an art worthy of special cultivation, and of 
special institutions for its nurture and practice, 
then our Cathedrals are entitled to call them- 
selves of use, and to claim a special function 
of their own in promoting the welfare of 
the Church. But spiritual (perhaps I should 
rather call it ecclesiastical) utilitarianism is 
not content with results so impalpable, and so 
much in the region of sentiment. It wants to 
see results which you can measure by the liae 
and the plummet. It wants work to which you 
can point, work which may make its appearance 
in statistics in your Bishop's charge, or your 
parish priest's visiting book or sermon register. 
So many new churches and schools built or in 



xl INTR OD UC TION 

building, so many new services set on foot, com- 
municants or Sunday scholars increased by such 
numbers, so many mission stations established 
among the home heathen, — if any professing 
Church Institution shall not shew some appreci- 
able contingent towards this kind of work^ 
" Down with it, down with it, even to the 
ground ; " — such is the cry of ecclesiastical 
utilitarianism. Even viewed as policy, it is a 
fatal mistake. For how can Church work be 
otherwise than fruitless, if it be not rooted deep 
in the communion of livinof souls with the livingf 
God ? And how then can we venture to dis- 
parage Institutions which busy themselves 
rather with this internal communion than with 
the external symptoms of it ? " The kingdom 
of God/' we are told, cometh not with observa- 
tion ; " it stands in nothing outward, but in 
'^righteousness and peace^ and joy in the Holy 
Ghost ; " it is formed by development from 
within, not by accretion from without. How 
unwise, then (to say the least of it), is peevish 



IXTROD UCTION xli 

impatience with tliat part of the Church system 
which aims at deepening the devotion^ the learn- 
ing', and the thouo^htfuhiess of om^ clergy, and at 
giving opportunities for research, study, medita- 
tion, and daily worship ! 

One word more on the form which the author 
has given to this vindication of the Cathedral 
system. These are Sermons, preached all of 
them (with but little variation) in Xorwich 
Cathedral. I knew no better way of expressing 
my deep conviction of the vital importance of 
the principles at stake. A Sermon, to deserve 
the name, must have some foundation in God's 
Truth ; the pulpit is no place to advocate mere 
human opinions on the moral and religious 
questions of the day. ^^The foundations of 
Zion are upon the holy hills ; and believing 
conscientiously that the Institutions, for the 
preservation of which (in their fundamental 
ideas) I plead, are among the foundations '' of 
our Zion," I wish to ajDproach the subject, at 



xlii INTRODUCTION 

every ayeiiue of it, ^Yith a suitable sense of its 
gravity^ and in a spirit of devotional awe. The 
spirit of secular controversy may animate the 
mere religious essayist^ but the preacher^ who 
has any suitable sense of his high, function, 
inhales another atmosphere when he mounts the 
pulpit. And there was another strong reason, 
urging me to throw my argument into the 
homiletic forjn. Stoutly as I would maintain 
the Cathedral idea, I am quite aware that it 
finds but poor and feeble exponents in myself 
and other Cathedral officers of the present day. 
"We are trying, I think and humbly hope, to 
do better ; but the best of us are far from rising 
to the ideal of our vocation. I have thought, 
then, that it might be useful to myself, and to 
my brethren and colleagues in the Church of 
Norwich, to have our attention called to the 
special duties, dangers, and responsibilities of 
our position as members of a Cathedral body, 
and to be exhorted to meet these responsibilities, 
to shun these dangers, to fulfil these duties, 



IXTROD UCTIOX xliii 

with greater fidelity for the future. For^ after 
all;, the substantial preservation of these Institu- 
tions depends very much on the fidelity of their 
representatives. The stewardship of all unfaith- 
ful administrators of their Master's goods is sure 
to beremoved at last; and I cannot but think that 
it is an evidence of the vitality, which there is in 
the Cathedral system, that it has survived not 
only so many virulent attacks of its opponents, 
but so much malversation, sloth, selfish ease, 
and indiflference to its great ends, on the part of 
those who, owing everything to it, are bound to 
be its friends. If deans and canons (though in 
the prime ^ of life) will persist in regarding their 
residence as a period of resting upon their oars ; 
if they will not give themselves, during that 

^ For I cannot think that a deanery or canoniy is ill bestowed 
ou a man in the decline of life, who has done much good ser- 
vice and much hard work in the Chiu^ch, and has merited otium 
cum dignitate.'' Xor do I think that the public ever grudge 
the preferment, when the patron bestows it on this principle. We 
do not want all appointments quite of a piece. 



xliv INTR on UC TION 

residence^, to enrich their hearts by devotion^ 
their minds by study and thought^ or their 
literature by writing ; if they do not throw 
themselves into that worship which is their 
daily task^ with delight and zeal^ striving by all 
means in their power to raise its tone and 
heighten its spirituality ; if they make their 
appointments unconscientiously^ and treat their 
patronage as a private appanage rather than as 
a public trust ; if they show no brotherly inte- 
rest in^ and sympathy with^ the other members 
of their Foundation^ nor make it evident that 
they regard them as fellow- workers in the same 
great cause ; if, to adopt the suggestive answer 
of Mr. Carlyle to the present Dean of West- 
minster on the subject of the duties of members 
of capitular bodies^ " they do not with all their 
might whatsoever their hand findeth to do " 
(and they will find plenty lying under their 
hand^ if they have but singleness of aim and 
earnestness of will)^ then will their short- 



INTRODUCTION xh^ 

comings and supineness reflect discredit upon 
the system which they administer, ^Yhich, in an 
evil hour for the Churchy will be suppressed 
altogether^ — to be regretted possibly, when it 
is too late^ but never to be restored. 

E. M. G. 



Pex-maex-Mawr, August 16, 1870. 



THE PRINCIPLES OF THE 
CATHEDRAL SYSTEM 



I 

C'^tlicbritl Church 

St. ]\Iark xiv. 

3. And being in Bethany in the Jwnse of Simon the leper ^ as he sat at 

meat, there came a woman having an alabaster-box of ointment of 
spikenard, very precious ; and she brake the box, and poured it on 
his head. 

4. And there were some that had indignation within themselves, and said. 

Why was this waste of the ointment madel 

5. For it 7)iight have been sold for more than three hundred pence, and 

have been given to the poor. And they 7niirmiLred against her. 

6. And yesits said. Let her alone ; why trouble ye herl she hath wrought 

a good work on me. 

7. For ye have the poor zuith yoti always, and whensoever ye zvill ye may 

do tJiejn good: but me ye have not always. 

8. She hath done what she cotdd : she is coine aforehand to anoint my 

body to the burying. 

9. Verily I say nnto you, Wheresoever this gospel shall be preached through- 

out the whole world, this also that she hath done shall be spoken of 
for a memorial of her. 

T HAYE been led of late to think tliat a sliort course 
of Sermons, explaining tlie principles which nnclerlie 
our Cathedral Establishments, and the functions which 



2 



THE CHARACTERISTIC FEATURE 



they are designed to discliarge towards the Church, 
might at the present juncture awaken some interest, 
and (under God's good blessing) be of some use. That 
an attack upon our Established Church is impending, 
and that when it will come is only a question of time, 
our recent experience leaves us unhappily little room to 
doubt; and in the judgment even of some who are 
esteemed among the Church's best friends, the Cathedrals 
are her most vulnerable point. Accordingly, various 
schemes are afloat for mercilessly pulling these old 
institutions into shapes more consistent with modern 
ideas of usefulness, all having this common feature that 
they assume the Cathedrals to have no distinct place or 
work of their own, but to be merely a certain reserve 
of men and money, which may conveniently be used to 
stop one or more of the manifold gaps which are con- 
tinually opening themselves out in the regular parochial 
system of the Church. 

"Imperious Casar, dead, and turned to clay, 
Might stop a hole to keep the wind away ;" 

and now that the keen east wind of trial is sweeping 
through and searching every cranny of our Church, men 
think that those grand monuments of mediaeval devotion, 
the Cathedrals, having died a natural death, may best 
be turned to practical account by being thrust, however 



OF A CATHEDRAL CHURCH 3 

incongnioTisly, and with however much of indignity, into 
the vacant crannies of the existing system, to mitigate 
the keenness of the wind. In the course of the remarks 
which from time to time I hope to offer to you on this 
great subject, we shall see whether there is not a prac- 
tical account to which Cathedrals may be turned, both 
congruous and dignified, although it may not be a prac- 
tical account which goes for much with the man who 
walks by sight and not by faith. 

The principle which I believe to lie at the root of the 
question on wliich we are entering is this : 

That the HoxorE of Almighty God is ax exd of 

HUMAX ACTIOX DISTINCT FROM, AXD EVEX SUPEEIOR TO, 
THE GOOD OF MAX. 

In the text you have an instance of an action 
highly commended and largely recompensed by our 
Lord Jesus Christ, which Avas directed solely to the 
honour of God, and not at all to the benefit of man. 
" The alabaster-box of ointment of spikenard, very pre- 
cious" might have been converted into money; and the 
money so obtained (a very much larger sum tlian is 
represented by three hundred pence among ourselves) 
might have relieved the urgent necessities of many 
utterly destitute families among the poor. Yet our 
Lord, whose deep sympathy with the poor was shewn 
by His assuming theh^ condition, by His life-long minis- 



4 THE CHARACTERISTIC FEATURE 

trations for tliem and among them, and by His laying 
npon His followers this injunction, " Sell that ye have 
and give alms," even He abundantly vindicates an 
appropriation of the alabaster -box, which did not leave 
a single doit of its value for the poor, which consecrated 
it and its contents exclusii^ely to His own honour. 
Mary, believing what even Apostles were slow to believe, 
that He would shortly meet with a painful and cruel 
death at the hands of His enemies, and fearing that 
under these circumstances His followers would be de- 
barred from access to His sacred Body, used her store 
of costly oil to embalm Him by anticipation ; she could 
not endure the thought that He should go without this 
outward visible sign of the homage which her heart, 
and the hearts of all His true disciples, had so long paid 
Him. 

We are apt to think of funeral honours paid to any 
one as generally a vain and empty show, and if at all 
exaggerated and pompous, as so much waste of money 
wdiich might be better spent. AVe are here tauglit that 
a certain tribute of respect, varying of course in its 
amount with the extent of our means and with the 
station held by the departed, is due to the memory of 
our deceased friends, whatever other claims vfe may 
have upon our purse. But we are also taught a much 
deeper lesson than this, one that enters much more into 



OF A CATHEDRAL CHURCH 5 

tlie pitli and marroTv of true religion. The departed (or 
rather departing) friend ^vas in this instance the Lord 
Himself, He. "\Vho though He most graciously submitted 
to a cruel death for the expiation of our sins, yet shortly 
after ascended up to heaven, and seated Himself on the 
throne, vdiich as God He had occupied from all eternity, 
at the right hand of the Father. The lesson, therefore, 
is that any costly or expensive article bestovred upon 
His service, vuth a viev to do Him honour thereljy, 
may be full as acceptable to Him, and as graciously 
accepted, as if it had been employed in some vork of 
active benevolence, or converted to the use of some 
charitable institution. Eemember this in connection 
with the restoration and decoration of churches — a work 
so common in these days. Of course this work may be 
engaged in from a mere delight in the beauties of art, or 
from a desire of preser^ung the monuments of antiquity, 
in which case it may no doubt be the sign of a culti- 
vated mind, but is no sign at all of a sanctified heart, 
and has no religious value Avhatever. But suppose a 
man's motive in decorating a church, or in giving some 
costly article (a chalice we v^ill say, or a richly em- 
broidered altar-cloth) to be used in the Church\s 
services, to be a sentiment of indignation at seeing 
anythmg shabby, mean, or cheap, used in ministrations 
to Christ, and a feeling that we ought to give Him of 



6 



THE CHARACTERISTIC FEATURE 



our very best and costliest — suppose, I say, Ms motive 
to be this (and, if the tenor of his conduct does not 
preclude the idea of his being actuated by such a 
motive, ^ve are bound to give him credit for it), in 
this case ve may not '"murmur against'' him by alleging 
that there are around him famishing bodies to be fed 
vuth natural bread, and famishing soids to be fed vutli 
the bread of life, whose necessities that chalice or that 
altar-cloth might have gone to relieve. There were 
many such bodies and souls in Palestine at the period 
of the incident'recorded in the text, and many more in 
the lost heathen world, in whose midst Palestine, illu- 
minated by the presence of God's Holy One, was then 
shining like a beautiful glow-worm in the chill dark 
night. But yet our Lord not only vindicates Mary for 
acting as she had done, but crowns her action with a 
wreath of imperishable renown. Her fame is to be as 
widely spread as His own glad tidings. Yerily I say 
unto you, Y^heresoever this gospel shall be preached 
throughout the whole world, this also that she hath 
done shall be spoken of for a memorial of her." So that 
the word stood fast in lier case, " Them that honour Me, 
I will honour." 

The next point to Avliich attention must be called is 
that of these two ends, the glory of God and the good 
of man, the former is the ulterior and more important. 



OF A CATHEDRAL CHURCH 7 

Man s good is indeed most closely interwoven with God's 
glory ; but \vliere the two come into collision, the second 
must carry it over the first. This is taught us in many 
parts of Holy Scripture ; it is taught us by the plan of 
redemption itself. For if the chief and ultimate end of 
the plan of redemption were the welfare of man, if its 
sole and single object were to save men, then all men 
must be saved, or else the plan of redemption would 
prove a failure. Its object, however, is not simply to 
save men, but to save them in consistency with God's 
character, and with that great principle of His adminis- 
tration, which decrees the everlasting banisLment of 
sinners from His presence. And mark, wherever man 
cannot be saved in consistency with God's character, 
wherever sinners, who have the opportunity of doing 
so, do not lay hold of the atonement and righteousness 
of Christ, they perish everlastingly. ISTor does this 
perishing of the impenitent and unbelieving sinner at all 
nullify or defeat the scheme. The account of it is simply 
this, that where the two ends — God's glory and man's 
eternal welfare — cannot be secured together, man's eternal 
welfare, as the less important end of the two, must yield 
to God's glory, as the more important end. For God's 
character, it must be remembered, will be glorified as 
well (though not as much) in the condemnation of the 
sinner as in the salvation of the faithful. His justice and 



8 



THE CHARACTERISTIC FEATURE 



truth. His holiness and hatred of iniquity, ^ill he sheT^ii 
forth in hell awfully, even as they Tvill he shewn forth 
in heaven graciously and attractively. The Lord/' it 
is said, ''hath made all things for himself: yea, even 
tlie wicked for the day of evil." 

But to recur to the thought of the divine glory as 
the end oiliuracin action. Its superiority to the end of 
man's welfare is strikingly shewn both by the Ten 
Commandments and the Lord's Prayer. As time 
presses, I will only dv^ell upon the latter. It has often 
been observed that the first half of the Lord's Prayer — 
its first table, as perhaps by an analogy drawn from the 
Commandments I might venture to call it — ^makes no 
explicit mention whatever of man's wants, not even 
of his spiritual wants, but asks simply for the further- 
ance of God"s honour, kingdom, will — -these being pro- 
perly the clikf, though not the oiil.]], objects of human 
desire. We are instructed to pray for the hallowing of 
the Xame, before we ask for daily bread, for the coming 
of the Idngdom, before we ask for the forgiveness of 
sins, for the doing of the will, before we ask for dehver- 
ance in the hour of temptation. An abundantly clear in- 
dication this that God's glory is a preferable end to man's 
good. And yet observe that, though man and his needs 
are not expressed in the earlier section of the prayer, yet 
they are implied ; and that the fulfilment of the peti- 



OF A CATHEDRAL CHURCH 9 

tions even in the earlier part would involve and carry 
Avitli it great benefit to men. For Avliere should God's 
Xame be hallowed, bnt in the hearts of His hnman 
creatures ? and where should His kingdom come, but 
among men upon earth ? and where should His will be 
done, but among and by ourselves, no less for our own 
benefit than for His glory ? And I may add, further, 
that as in the earlier part of the prayer man s necessities 
are implied, though they be not directly expressed, so 
in the later part it is with God's glory. For God is 
glorified, surelv, when His boimty spreads our board 
with daily food: when His mercy remits our sins for 
His dear Son's sake ; when His grace fortifies us in 
temptation, and deliATrs us from evil: and when we 
render Him an actaiowledgment of this supporting 
bountv. this forolAuno' mercv, and this strenethenino; 
gTace. So that in the Lord's Prayer neither of the tAvo 
great ends is vithout the other ; but in the former part 
the glory of God has the foremost place assigned to it, 
in the latter part the need of man. 

And now to apply the principles we have laid down 
to the subject of which I gave notice at the opening of 
the sermon. 

I do not know that it is jDroposed to meddle with the 
material structure of our Cathedrals, or to deprive them 



lo THE CHARACTERISTIC FEATURE 

of siicli revenues as may be necessary to keep buildings 
so vast and so old in a condition of honourable repair. 
Xo formal proposition to this effect has, as far as I am 
aware, ever been made. But yet one has often heard 
the cavil that these great temples are quite unsuited to 
the worship of tlie Churcli of England, that though the 
choirs can be and are turned to good account, yet that 
the naves cannot be utilized throughout, as being for the 
most part beyond the compass of a single voice; that a 
great deal of space and building is therefore thrown 
away, and that' perhaps the best way of making the 
whole structure aA^ailable would be to screen and par- 
tition it off into separate groups of bays, and to tit up 
each portion so screened off for the accommodation of a 
separate congregation. All which cavils proceed upon 
the assumption that a grand church has no religious 
function or significance at all — is in fact nothing more 
than a great monument of the piety of our ancestors, — 
unless every corner of its space can be made available 
for preaching and holding service. But pray consider 
what a rebuff our Lord has given in the text to such 
views of utility ! The murmurers (we know from the 
account in St. John's Gospel tha.t the traitor was the 
leader and mouthpiece of them) had begun their compu- 
tations as to how far the alabaster-box would go in 
relieving misery — '4t might have been sold for more 



OF A CATHEDRAL CHURCH 



than three hundred pence, and given to the poor;" had 
their mouths not heen stopped, they would have probably 
run on in the same strain, computing how many meals 
for poor families, how many coats and garments," such 
as Dorcas made, the three hundred pence might have 
purchased, and thus increasing their OAvn irritation at the 
apparent waste. But our Lord will have none of their 
calculations; terminates them prematurely. '' This is no 
waste," He virtually says ; it is no prodigality, unless 
indeed it be the noble prodigalit}' of faith, and zeal, and 
love. She is honouring me, even though she be not suc- 
couring the poor ; and, moreover, it is an opportunity of 
paying me honour which is but rarely vouchsafed to men. 
' Ye have the poor vutli you always, and whensoever ye 
will, ye may do them good: but me ye have not always.' " 

Yes ! it is true that we have not always His sacred 
Body among us. But we have most assuredly what is 
higher and better. His spiritual Presence. How else 
shall His most gracious promises be fulfilled ; " I will 
not leave you comfortless : I will come to you ; " 
''Lo, I am witli you alway, even unto the end of the 
world;" ""Where two or three are gathered together in 
my name, there am I in the midst of them ? " 

Xow, suppose a man to fasten his faith stedfastly and 
earnestly upon this last promise; and to discern with 
the inner eye of the understanding the gloriousness of 



12 



THE CHARACTERISTIC FEATURE 



tlie place v;liere Christ condescends to meet His flock ; 
and suppose that in the building of a ne\Y church, or 
tlie restoration of an old one, he bears this constantly 
in mind, and is continually saying within himself, as 
David said, " The house that is to be builded for the 
Lord must be exceeding magnifical," and, without doing 
anything incongruous or out of proportion (for, of 
course, there are bounds of reason and common sense 
Avhich justly prescribe a limit eyen to holy zeal), acts 
upon the principle that the best architecture, and gener- 
ally the best art, shall adorn the house of God's solem- 
nities, that the best music shall be employed in the 
services held there, and that all the circumstantials of 
the worship shall be not good merely, but, so far as his 
means go, sumptuous ; and all, not out of a spirit of self- 
pleasing, nor to gratify the lust of the eye, nor the taste 
for artistic beauty, but because he feels no offering to 
be good enough to express the deep homage which a 
redeemed sinner owes to his Eedeemer, — that man's 
action strikingly resembles Mary's ; the sumptuous 
church is his alabaster-box of ointment of spikenard, 
yery precious ;" and just in proportion to the purity and 
singleness of his motive in making it, will the Lord 
accept his offering and honour it, eyen as He did hers. 

And I3ray, why are we to suppose that tins motive 
was absent from the minds of those who, iu ages long 



OF A CATHEDRAL CHURCH 13 

gone by, contributed largely of their substance to build 
Cathedrals and religious houses, which might be retreats 
of contemplative piety, and homes of devout seclusion, 
amidst the turbulence, ferocity, and rapine of lawless 
and semi-barbarous times ? Doubtless, in many cases, 
this sound and godly motive was mixed up with others 
of a much more questionable character (how many of our 
own motives, in the good things we do, will, on examina- 
tion, prove perfectly j^nre and free from all admixture ?) ; 
no doubt superstition and erroneous doctrine may in 
many instances have given an increased stimulus to 
works mainly undertaken for God's honour; still no one 
can be really acquainted with the history of the Middle 
Ages, and specially with the lives of the foimders of 
monasteries and monastic orders, who must not admit 
that, under forms of society and forms of thought funda- 
mentally different from our own, there lived and breathed 
hundreds of fervent and devout souls, who nourished on 
the precious truths of God's Word a high spirituality, 
and panted constantly after a soul-elevating communion 
with their Saviour, as the hart panteth after the water- 
brooks. And if it were indeed so, who shall say that 
their offering of these sumptuous buildings, for the 
honour of God and the perpetual celebration of His 
worship, was not by Him accepted ? 

I trust that I have opened a way by these remarks for 



14 THE CHARACTERISTIC FEATURE 

the discernment of tlie tine cliaracter of a Cathedral 
Clinrcli. It is a building specially and prominently dedi- 
cated to tlie glory of Almighty God. I say specially and 
prominently ; and it is by this speciality and prominence 
that I believe a Cathedral to be distinguished from other 
churches. All churches are, of coiu^se, in one aspect of 
them, offerings to God for the honour of His Xame. But 
then this is not the leading, but the subordinate, idea in a 
parochial church. The primary object there is the dealing 
^vith human souls, the converting and softening of human 
hearts, the stirring and avakening of human consciences, 
the initiating of the worshipper into the knowledge of 
God, and the gradual drawing of him up into com- 
munion with God. Xor is this end in the least degree 
foreign to the functions of a Cathedral; rather it is a 
part of its functions, only not the most prominent part, 
not the great characterizing idea. The Cathedral is a 
place rather where God is worshipped than where man 
is impressed, though it is a most blessed thing indeed 
where the latter end is secured along with the former. 
''Make our Cathedrals popular," they exclaim, "by 
drawing to them large congregations, and inducing 
effective preachers to address the goodly throng." " By 
all means," I would reply ; unspeakably blessed is the 
work, wheresoever or by whomsoever done, of turning a 
soul to righteousness, or leading it on in righteousness — 



OF A CATHEDRAL CHURCH 15 

make the Cathedrals as seiA^ceable in this way as you 
possibly can ; but do not, in a fit of indiscreet zeal, 
confuse or obliterate their leading idea ; do not parochial- 
ize, or turn them into vast parish churches. The very 
core and centre of all their proceedings is not a sermon 
to the masses (excellent as that is in its season, and oh ! 
that we had more of such sermons, and more of that 
sort of preacher who has the happy tact of stirring the 
soul and conscience !), but the daily office in the choir, 
solemn, effective, dignified, rendered as perfect as possible 
by the accessory of beautifid music, and ever striving 
and yearling to represent more perfectly upon earth 
the adoration which ceaselessly goes on in the courts 
of heaven. The anthem is quite in place in such 
worship; nor surely should anthems ever be discon- 
tinued in Cathedrals, though unsuited (in my judgment) 
to the worship of parochial churches. To discard 
anthems from Cathedrals would be to discard some of 
the grandest efforts of music to praise the Creator, 
Eedeemer, and Sanctifier, from those very houses of 
prayer Avhich are, in a more especial manner, dedicated 
to the celebration of the glories of His Xame." 

I must reserve for another sermon a fuller vindication 
of the Cathedral services. For the present I haA^e only 
glanced at them incidentally in connexion ^rith the 
building in which they are carried on. I will at present 



i6 



THE CHARACTERISTIC TEA TIRE 



only ask you to reflect wlietlier, if we siirrender our 
minds to the teaching of Holy Scripture, our thoughts 
will not assume a very different complexion from that 
which modern schemes of utilitarianism tend to give 
them. The age, alas ! is impatient of anything which 
does not bear tangible fruit in the experience of man- 
kind, which does not speedily bring about results that 
every one can see, and handle, and turn over and over, 
and criticize. It is an age which is impatient of prayer, 
because prayer, though it works surely and effectually 
as the dew and the sunshine, yet works noiselessly and 
invisibly, like those agents in nature : an age which 
is still more impatient of praise, because praise redounds, 
not to the benefit of man, but to the glory of God. But 
how false and shallow are these views of the age, wlien 
regarded under the light of Holy Scripture, which pro- 
poses to us the v^ill of God as the source of man's 
every blessing, and the glory of God as the highest end 
of all human action. Pray we that God would preserve 
our belief in Him from gradually crumbling away under 
the influence of hard, materialistic, secul?ir habits of 
mind. Prize we highly, and thiuk Ave reverently, of 
those institutions which are the heritage of days more 
characterized by simplicity of faith, even if they were 
(as we admit they were) darkened by some superstition. 
And above all, let us put away our miserable reasonings 



OF A CATHEDRAL CHURCH 17 

and philosophies in the study of God's truth, and 
receive it into childlike and teachable minds, " as new- 
born babes desiring the sincere milk of the word, that 
we may grow thereby." 



B 



II 



%hz Bailg (OUxcz 

EccLUS. xlvii. 

9. He set singer^ also before the altar ^ that by their voices they might make 

sweet melody, and sing daily praises in their songs. 
10. He beaittified their feasts, and set in order the solemn times 7i7itil the 
end, that they might praise his holy Name, and that the temple 
migJit sou7id from moi'ning. 

TiST my last Sermon I called your attention to the 
character of a Cathedral church as a great temple 
for the solemnization of divine worship, the setting forth 
of God's glory being its main, and the edification of human 
souls its subordinate or secondary, end. Other churches, 
according to the view then presented to you, were for 
man's welfare and God's honour; Cathedral churches 
for God's honour and man's welfare. I now pass on to 
a further feature by which our Cathedrals are dis- 
tinguished, not indeed from all, but from most other 
churches — namely, the constant worship, the daily round 
of prayer and praise, carried on in them, " the temple 



THE DAILY OFFICE 19 

sounding from morning," as the author of the Book of 
Ecclesiasticus has it, with the " sweet melody " of 

voices " lifted up in the praise of God. 

Is there any reason to think that such constantly re- 
curring worship is in accordance with the will and word 
of God ? If it cannot be denied that in connexion 
with the Jewish temple God sanctioned, nay, instituted 
a ceaseless round of worship, is there any ground for 
supposing that such sanction continues in force in the 
Christian Church ? 

The objections to such an arrangement are patent and 
lie on the surface. Daily choral worship requires for 
its maintenance the services of a considerable staff of 
persons. In order to its being kept up at all effectively, 
it must be made the business of certain people's lives ; 
that is to say, to it, and to the preparation for it, they 
must devote the better part of their day. This (it may 
be said) is a very serious expenditure of time, unless 
some great counterbalancing gain can be shown. But 
this is not all (nor the chief part) of what may be 
alleged in way of drawback. The members of the choir, 
whose business it is to conduct these services, are cer- 
tainly exposed to very serious spiritual risks. Daily 
public w^orship may doubtless be a high privilege for 
people spiritually-minded, or earnestly seeking to be- 
come so ; but a dead mind, submitted to the action of 



20 



THE DAILY OFFICE 



daily public worship, and required to make that wor- 
ship the chief part of its business, is soon driven, if not 
into positive ennui and disgust, into a decorous formal- 
ism, which probably closes the heart against religious 
influences more effectually tlian even wilful sin itself. 
In view of that law of our minds Avliich renders any 
thing of habitual recurrence unimpressive, and makes us 
mechanical in the doing of it, are we justified in submit- 
ting a considerable number of persons — necessarily chosen 
witliout any special reference to religious qualifications 
— to the effect of two daily services, neither of them ever 
lasting less than an hour, and one of them occasionally 
much exceeding that time ? 

Xow, having stated broadly and undisguisedly tlie ob- 
jections, I will just remind you in counterpoise to them, 
before passing on, that these same objections will apply 
in full force to the worship carried on in the temple of 
old. Xay ; to the services of the temple they will apply 
mu.ch more strongly than to our OAvn : for not only 
were the temple services more continuous than our Morn- 
ing and Evening Prayer, but far more cumbrous and 
complicated, requiring a larger staff of persons of all 
grades and orders to carry them on. Xor can there be 
any reason to think that the persons so employed were at 
all above the level of the men of their day in intelligence 
or devout feeling. There were no doubt spiritual persons 



THE DAILY OFFICE 



21 



ever and anon found among them, to whom the enigmas 
of that minute and elaborate ritual were more or less 
cleared up, and who found in it, under the guidance of 
God's Spirit, glimpses of most precious and consolatory 
truth ; but these would be the exceptions to the general 
rule, and to the ordinary mind of priests, Levites, 
singers, Nethinim, porters, the ministrations in which 
they were engaged would be very dark and perplexing, 
and much less of a reasonable (and much less of an 
interesting) service than we in our churches are enabled 
to render, under the full blaze of the Gospel revelation. 
Yet there can be no doubt that this entire devotion of a 
certain part of the population to the ministrations of the 
house of God, that this ceaseless round of sacrifice and 
song, was in accordance with God's own mind, nay, that 
though the Levitical worship was more fully developed 
by iJavid in several of its details, yet that it was in the 
first instance ordained by the Almighty Himself, Who 
gave the pattern of it to ifoses. It admits of no ques- 
tion therefore that in bygone times the divine sanction 
has been fully given to a system of worship, which 
must have been even a greater trial to the attendants 
and officiating persons than anything we have among 
us nowadays. Doubtless the dispensations are totally 
different. But who can suppose that under any dispen- 
sation the infinite wisdom of God would prescribe any 



22 



THE DAILY OFFICE 



tiling ^Yllicll in principle was mistaken and wrong, and 
in its results mischievous ? 

But let us look a little more closely into tlie rationale 
of tlie temple services, and see whether the ground of 
maintaining, under the new dispensation, something 
analogous to them has ceased. It appears then to have 
been the purpose of the divine wisdom to construct 
upon earth a little model or miniature of the worship 
carried on in heaven. Heaven may be regarded as the 
home of the human family, from which they have 
strayed by sin, but to which the saved are eventually 
to be brought back through Christ. Heaven is the 
bosom and dwelling-place of the Father of our spirits, 
to which Christ instructs us to lift up our minds when 
we pray, " Our Father, which art in heaven." It is 
easy to understand, then, that in the ears of His chosen 
people (and His chosen people were of old the Jews) 
God would wish to sound ever and anon echoes of 
heaven, echoes of its worship and its praise, that He 
would wish to submit to their eyes continually some- 
thing which, howcA^er dimly and mysteriously, should 
remind them of their high destiny, and waken in them 
an aspiration for it. But that there was, whatever may 
have been the ground of it, a real and designed con- 
nexion between the worship carried on in heaven 
and the temple service, is clear from the words of the 



THE DAILY OFFICE 23 

Apostle to the Hebrews : " There are priests that offer gifts 
according to the law: who serve unto the exarivph and 
shaclov: of heavenly things, as Moses was admonished of 
God when he was about to make the tabernacle : for, 
See, saith he, that thou make all things according to 
the pattern sheu'cd to thee in the mount!' Yes; ''unto 
the example and shadow/' according to the pattern." 
Heaven is ''the true" (or antitypical) tabernacle, which 
the Lord pitched, and not man." Our Lord Jesus Christ is 
the High Priest of tliis tabernacle, Who presents there con- 
tinually His Blood and merits, and offers also the prayers 
of His people, made fragrant with the incense of His ovm 
intercession. Xor is His mediation for sinful man in 
heaven to be limited to times subsequent to His appear- 
ance on earth. It is only in virtue of his foreseen sacrifice 
and intercession that believing Israelites were accepted of 
old ; and though His atonement was made in time, it was 
foreordained of God from all eternity, and sinners dealt 
with in mercv on the oTound of it, for which reason He 
is called " the Lamb slain from the foundation of the 
world." He, then, even before His assumption of 
human nature, was the mediating high priest of the true 
tabernacle. And of this tabernacle the holy angels are 
the subordinate ministers ; they form its choir and its 
worshippers, and surround the throne of God and the 
Lamb with chants of praise, which cease not day and night. 



24 THE DAILY OFFICE 

Xow tlie dark similitude of this Tvorsliip was expressed 
ill tlie various arrangements of the temple service. 
The high priest passing annually into the holy place 
Avith incense and hlood vas a figui^e of Christ media- 
ting, by His atonement, which was transacted on earth 
(in the outer court of God's temple), and His interces- 
sion, vdiicli is transacted in heaven; and the subor- 
dinate priests and Levites, whether in their ministries 
of sacrifice or song, represented the angels. We must 
suppose that to spiritually-minded Israelites these em- 
blems were not merely and utterly dark, that, as they 
prayed and meditated on what little was made known 
to them (whether in the law or by tradition) of God's 
counsels, the meaning of the temple service was par- 
tially cleared up ; and if so, we cannot wonder that 
these services, waking in their minds the far-off' echo of 
heavenly things, should have proved to them so great a 
refreshment of spirit as we know from the Psalms they did. 

Xow I remark, first, that though the outward form 
of worship rendered to Almighty God under the Old 
Testament dispensation has been abrogated, though we 
are no longer called upon to do homage to Him with 
burnt-offerings, or sacrifice for sin, or sweet incense, 
one main ground upon which we must suppose temple 
worship to have been instituted — namely, to keep alive 
in the minds of God's people a continual aspiration 



THE DAILY OFFICE 25 

after tlieir heavenly home — still remains. Though our 
religious light is in many respects much clearer than 
that which the Jews enjoyed, yet we still walk by 
faith, not by sight/' and therefore have as much need as 
they of some miniature and model of heavenly worship, 
to be under our eyes continually, and to remind us of 
the occupations and pursuits in which we hope to pass 
our eternity. Churches closed from Sunday to Sunday, 
or opened only at intervals, however beneficial may be 
the influence of the serA^ices occasionally held in them, 
do not do this with sufficient emphasis; for heaven's 
temple is never closed, nor, although its blessed inhabi- 
tants are em^Dloyed on God's errands in different parts 
of the universe, does its song of praise ever cease; — 
" they rest not day and night, saying. Holy, holy, holy. 
Lord God Almighty, vdiich was, and is, and is to come." 
But great central churches, where worship is never 
silent, where it is carried on with the unvarying regularity 
of the dawn and the nightfall, uninterrupted by the most 
startling events whether of a public or private character, 
and changeless in its accents and features amid a world 
which is full of change, such churches as these do help 
to make an audible echo of the infinitely SAveet and 
solemn Avorship Avhicli is carried in God's heavenly 
temple, and are as fresh floAvers to a captive in a 
dungeon, or sweet chimes in a dreary night, memen- 



26 



THE DAILY OFFICE 



toes amidst tlie darkness of this life of what is "beautiful 
and holy. 

Is it alleged, however, that the worship of the Jewish 
temple was of so totally different a character from that 
of the Christian Church, that no argument can legiti- 
mately be drawn from the daily performance of the one 
in favour of the daily performance of the other ? But 
when we look under the surface, and quitting the out- 
ward appearances of things, proceed to examine into 
their true character, we do not find that this position 
can be maintained. One great element of the temple 
services was symbolism — a representation, that is, to 
the outAvard eye of inward spiritual truth; another 
equally characteristic feature of it was its vocal and 
instrumental music — its " psalms and hymns and spiri- 
tual songs." Xow, as to the first of these, is there no 
such thing as representation in the divinely ordained 
worship of the Christian Church ? Eather would it not 
be true to say that representation is there ; but that it 
is no mere representation, but conveys as well as sym- 
bolizes the thing represented ? What is the water of 
the baptismal font but a symbol of the purification of 
our souls by the Holy Spirit, and a symbol, which, 
when Baptism is duly administered and duly received, 
conveys the purification ? What are the broken bread 
and outpoured wine of the Eucharist but symbols of the 



THE DAILY OFFICE 27 

Body and Blood of Christ — and symbols ^yllicll convey 
that Body and Blood in a mystery to those who receive 
them v'ith repentance and faith ? And may v^e not 
regard the whole genius of the worship of the Christian 
Cimrch as determined by the Sacraments, which are 
certainly its highest forms of worship ? Has it not all, 
if we look at it truly, a representative character, where- 
by it exhibits (of course dimly and inadequately), and 
by exhibiting raises us up to join in, the worship of 
the heavenly temple ? According to the primitive and 
true view of Cliristian worship (which we unhappily 
have lost and obscured) the Eucharist, or Holy Com- 
munion, was the great central act of worship, to which 
all otlier parts of it were subordinate and tributary — it, 
and it alone, was tlu Liturgy or Public Service. Origin- 
ally there was no service but that ; not till after a con- 
siderable lapse of time did other offices detach them- 
selves from the Holy Eucharist, and assume an indepen- 
dent position of their own. And observe how in this 
chiefest service, as it appears in our own Prayer Book, 
the idea of wakening up on earth the echoes of the 
worship carried on in heaven is brought out in special 
prominence. The angelic hymn of the Old Testament, 
called the Ter Sanctus," and the angelic hymn of the 
New Testament, called the Gloria in Excelsis," have 
from the earliest times formed part of the Communion 



28 



THE DAILY OFFICE 



Office^ and among ourselves still clo so. "What a true 
instinct does tliis shew on the part of the compilers of 
the early liturgies (some of them probably apostolic 
men. if not apostles) that Christian Avorship Avas to be 
something higher and grander than a prayer meeting, in 
tlie limited sense of the word prayer, that the Cliurch 
on earth is an antechamber, which should thrill with 
the harmonies of the upper sanctuary, and vibrate with 
the echoes of that praise which angels are CA'er rendering 
to God in the courts above. — And thus we come to 
speak of the second great feature of temple worship, the 
praise of God by means of music and song. Four 
thousand Levites were in David's reign set apart for 
this special branch of divine service; they seem to 
have been an organized body, drawn from the three 
great divisions of the tribe, subordinated to tliree chiefs, 
one out of each division, and distributed into skilled 
musicians, who conducted the psalmody, and those who 
were under training for service in the choir. Xow, is 
this feature of temple worship wanting in the services 
of the Clmstian Church ? is it wanting in our own 
Book of Common Prayer ? On the contrary our Morn- 
ing and Evening Prayer are both characterized by a 
preponderating element of praise, to which the 23rayers 
(properly so called; are merely an appendage. "\Miat 
are the Psahns for the most part, Avhat are the Canticles, 



THE DAILY OFFICE 29 

with their constantly recurring Glorias, but beautiful 
snatches and bursts of praise ? What is the Te Deura 
but the grandest hymn of praise whicli the mind of 
iminspired man ever conceived ? Vniat is the Benc- 
clicite but a summoning of CA'ery creature in God's uni- 
verse, inanimate and animate, irrational and rational, 
to join in the chorus of praise vdiich goes up to Heaven 
from the redeemed Church of God ? Wliat are the 
Beneclictus and Magivificat but lofty thanksgivings for 
the blessings of redemption, originally poured forth in 
an enthusiasm of inspiration ? Wl^at is the Xanc 
Dimittis but a beautiful requiem sung to himself by a 
saint of old, and which we now sing in aclvuovrledg- 
ment of the glimpse of Christ, which we have o'htained 
in the services of the day ? ^Mrat is the Anthem but a 
musical tribute to Almighty God, designed to bring out 
the significance of some portion of His AVord, or to be 
the vehicle of some devout aspiration towards Him ? 

And cA'en those parts of the service, which seem on 
the surface to be of an entirely different character, are 
seen, when examined in their true light, to swell the 
chorus of praise. Tims it has been ably shewn in a 
recent work of great learning, 1 that the design of the 
Lessons, as they stand in the Church Service, is to supply 
to the devout soul who hears them, topics of praise — 
^ Arclideacoii Freeman's "Principles of Divine Service." 



30 THE DAILY OFFICE 

these Scriptures being only fragments of God's glorious 
revelation of Himself to man, tlie sum and substance 
of whicli is Clirist. And as for the Creeds, they too 
are to be regarded as triumphant confessions of praise 
rather than as a dry enumeration of dogmas, — the re- 
hearsal by Christ's soldiers, in the face of a cavilling 
world, of the great things which Christ has done for 
them, Avherein they glory. 

So that in the worship of the Christian Churcli, while 
the outward form is in many respects utterly different, 
the spirit and' principle of temple worship still survives. 
Both are attempts on the part of God's Church militant 
to express on earth the unseen and sublime worship of 
His Church trinmphant; both contain representations, 
drawn by God's own finger, of divine things, the latter 
having the substance as well as the shadow of those 
things, the former the shadov^ only — and both are 
characterized by one great common feature, noble hymns 
of praise — that spiritual exercise, which is the expres- 
sion of the grace of love, as prayer is the expression of 
the grace of faith, and vdiich, hke love, shall survive, 
when the necessity for prayer has passed away. 

It may indeed be urged, as adverse to our conclusion, 
that at all CA^ents the Xew Testament (as it stands) 
furnishes no instance of a worship prevailing among 
Christians at all resembling that of the temple. 



THE DAILY OFFICE 31 

Xeitlier, it may be said, does it furnisli any instance of 
a cliiircli, or building solemnly set apart for Christian 
worsliip. But it would be strangely inconclu^sive to 
argue that tlie erection of churches for the assemliling 
of Clnistian worshippers is contrary to the will and 
mind of God, because we find no notice of such buikl- 
ings in the Xew Testament. At that early period, and 
indeed for some generations afterwards, so long as Chris- 
tianity was struggling for ascendency over pagan forms 
of worship, the Christians could not have churches. 
The gatherings of the new sect were held in the upper 
rooms of houses, whose owners favoured their tenets ; 
sometimes, under stress of persecution, dens and caves 
of the earth were resorted to for the purpose of worship 
by the faithful few. And so AAuth the daily services of 
song and praise. Even regularity in the periods of ser- 
vice was out of the question in those days. Xot until 
the Eoman Empire became Christian could the worship 
of the Church be fully developed. 

The great thought which has been the subject of the 
present discourse, and which I wish to leave upon your 
minds as the sum and substance of vdiat has been said, 
is that the worship of the Christian Church is designed 
to be, and ought to be, an echo of the worship which is 
ever proceeding in Heaven. If it differs from that of 



32 



THE BAIL Y OFFICE 



tlie temple, it differs, not in being less expressive of 
tilings unseen and divine, but in being less enigmatical, 
and so more clearly and plainly expressive — not in 
having less of tliat element which touches the feelings 
and kindles the heart, but only in having more of that 
element which enlightens the understanding. It is no 
doubt, as compared with temple worship, a reasonable 
service ; but it has lost nothing of that power of moving 
the sympathies of the soul, which temple worship 
exerted to such a remarkable degree, as is witnessed by 
such devout aspirations as these : — ■ 

One thing have I desired of the Loed, that will I seek 
after; that I may dwell in the house of the Lord all the 
days of my life, to behold the beauty of the Loed, and 
to enquire in his temple." — "How amiable are thy 
tabernacles, Loed of hosts ! My soul longeth, yea, 
even fainteth for the courts of the Loed ; my heart and 
my flesh crieth out for the living God. Blessed are they 
that dwell in thy house : they will be still praising thee. 
For a day in thy courts is better than a thousand. 
I had rather be a door-keeper in the house of my God, 
than to dwell in the tents of wickedness." — "Loed, I 
have loved the habitation of thy house, and the place 
where thine honour dAvelleth." 

The holy men, who found such enjoyment in the 
services of God's ancient house of prayer, sang and 



THE DAILY OFFICE 33 

prayed with the spirit chielly, not fatliomiug tlie depth 
of those Psalms, Avhich they sung with their lips and 
set to their instruments. "We who can sing the Psalms 
with understanding, seeing Christ in them — His strug- 
gles, His deatii. His agony. His victory — we to whose 
minds the bygone enigmas of the Law have been un- 
ravelled by the opened preaching of the Gospel, why, 
because we have deeper insight, are we to sing with 
less fervour ? why can we not act out in our own 
practice that resolution of the Apostle's ; I will sing 
with the spirit ; and T will sing with the understanding 
also ?" In order to this singing "with the spirit," let 
us endeavour to realize the transactions of the earthly 
house of prayer as giving a glimpse of the worship of 
heaven. Our Lord called heaven His Lather's house ; 

In my Father s house are many mansions." He called 
the temple by the very same name; "Make not my 
Fathers house an house of merchandise," indicating a 
deep and mysterious connexion between the two. It 
is this connexion, felt and recognised in the inner man, 
which is the secret of the attractiveness of all Church 
worship — Jewish or Christian. The mere thought of 
heaven is a great balm and solace to the distressed, 
disquieted heart, a great means of raising it above the 
cares and troubles of this life, because the soul by a 

true instinct, of which it can give no account, feels 

c 



34 THE DAILY OFFICE 

heaven to be the bosom of its Father and its home. 
If Church worship, jovoiisly and solemnly conducted, 
draws from us a single aspiration towards that bosom 
and that home, it has done much toAvards our sancti- 
fication, it has refreshed and braced us for our spiritual 
conflict, as a draught of pure morning air, coming to 
him from the far off sea or across the purple heather, 
refreshes the toil-worn artisan for the labours of 
the day. 



Ill 



%hz Bailg ©fficc as the ^nsinzBs at ^§iU 



36. And there was one Anna, a prophetess, the daughter of Phannel, of 

the tribe of Aser : s/ie was of a great age, and had lived with an 
husband sez'en years from her virginity ; 

37. And she was a widow of about fourscore and foitr years, which 

departed not from the te7nple, but solved God with fastings and 
prayers night and day. 

38. And she coming in that instant gave thanks likewise tinto the Lord, 

and spake of hi7n to all them that looked for redemption in 
Jerusalem, 



HEX it is said that Anna departed not from 



' ^ the temple/' we need not understand that she 
never quitted the building. Of the Apostles^ after our 
Lord's Ascension, it is said that " they were continualhj 
in the temple, praising and blessing God." Yet the 
Book of the Acts, as well as the reason of the case, 
clearly shews that they spent a large portion of their 
time outside the temple, in the city of Jerusalem. 
^Tiat is meant by their continually being in the 



St. Luke ii. 




36 THE DAILY OFFICE 

temple/' may be gathered from the indication of their 
hahits, ■^vhich is given ns in the first verse of the third 
chapter. Xow Peter and James v^ent up together into 
the temple at the liour of ijrayer, being the ninth hour." 
It is here indicated that at the hours of prayer and 
sacrifice, the Apostles used to present themseh^es in 
the temple, to attend the appointed service. "W^e are 
to imderstand in the same v^ay the notice of Anna's 
manner of life Avhicli ve have in the text. Her habit 
was to attend the daily morning and evening sacrifice ; 
to be present vdien the Levites sang their anthems 
during the night vatches ; and, in short, to assist at 
all the stated devotions, vdiich were carried on daily 
in the house of God. Of course such a life, though it 
did not absolutely confine her to the Temple courts, 
could never have suffered her to Trander very far from 
them ; a privation of liberty this which, to a mind not 
wrought up to a high key of spirituality, must have 
been more or less irksome. But there are indications 
in the Old Testament that to a spiritual mind — a mind 
weaned from earth, and whose affections were set on 
things above — such a life was a perpetual refreshment 
and feast of the heart. "Witness the pious aspirations 
of the Psalmist after the glimpses of God's power and 
glory, which had been vouchsafed to him in the sanc- 
tuary: "0 God, thou art my God; early will I seek 



AS THE BUSINESS OF LIFE 37 

tliee : my soiil thirstetli for tliee, my fiesli longeth for 
thee in a dry and thirsty land, where no water is ; to 
see thy power and thy glory, so as I have seen thee 
in the sanctuary." And again, " How amiable are 
thy tabernacles, Loed of hosts ! My soul longeth^ 
yea, even fainteth for the courts of the Loed." And 
again, " One thing have I desh^ed of the Loed, 
that will I seek after; that I may dwell in the 
house of the Loed all the days of my life, to behold 
the beauty of the Loed, and to enquire in his tem- 
ple." For (as we showed in our last Sermon) the 
tabernacle and temple worship was framed to em- 
blematize the worship of heaven, where Christ, our 
high priest, offers for us the Blood of His atone- 
ment, and the incense of His intercession, and where 
angels form the choir and surround the throne of 
God and of the Lamb with perpetual chants of 
praise. And, accordingly, we cannot wonder that the 
temple services, waking in their minds the far-off echo 
of heavenly things, should have proved so great a 
refreshment of spirit, that certain religious devotees 
were found among them, who tliough not ministers of 
the temple, as not being of the sacred tribe of Levi, 
yet attended upon it as constantly as those who were — 
haunted it, like the martlet who made his nest in the 
roof, and hung about it as persistently as the porters, 



38 THE DAILY OFFICE 

whose office it was to open and shut the gates and mount 
guard at them by night. 

One of these devotees in the time of our Lord was 
named Anna. Little as we know about her, enough is 
told us to shew that she was a woman of an eminently 
spiritual mind. She was, in point of circumstances, 
disengaged from worldly ties ; for we are told that she 
was a widow of a great age; and had probably seen 
other relations and friends, besides her husband, drop 
away from her side. (An incidental lesson, by the way, 
of much significance and interest at this period of our 
Church's history, that no one who, in the order of God's 
Providence, is at present surrounded by worldly ties, 
has a right to break loose from them, in order to give 
himself more unreservedly to a life of devotion and 
religious exercise.) But Anna was also disengaged in 
S2nrit from worldly ties. The affections which had 
been blighted upon earth, had shot up towards heaven. 
St. Paul's description of the "widow indeed" seems to 
have been written for her ; "She that is a widow indeed, 
and desolate, trusteth in God, and continueth in suppli- 
cations and prayers night and day." 

ISTor was this extraordinary woman one of those for 
whom the flowery paths of religion — its promises and 
privileges — have an attraction, while its duties and 
requirements repel them. She was not one of those 



AS THE BUSINESS OF LIFE 



39 



wlio think that genuine exultation of tlie spirit may be 
enjoyed without mortification of the flesh. She served 
Grod," we are told, not "with prayers" only, but with 
"fastings" also night and day. And when her great 
age is taken into account (which is variously understood, 
either as eighty-four years in all, or as a considerably 
longer period — it could not be less than one hundred 
and three years, of which eighty-four had been spent 
in widowhood) the mortification involved in constant 
fasting, and in attendance upon the night-watches in the 
temple, must have been unusually severe. By this absti- 
nence and rigour, of habits, combined with constant and 
fervent devotion, her flesh was so subdued to the spirit, 
that the spirit became unusually keen and bright, and 
wonderful prophetical intuitions were granted to her. A 
movement in her heart — an instigation, doubtless, from 
the Holy Spirit — drew her towards the little group, which, 
on the day of the blessed Virgin's purification, presented 
itseK in the temple for the offering of the sacrifice 
customary on the birth of a first-born son. 

There was nothing attractive to the outward eye in 
that group. An artisan with a simple and modest wife 
at his side; and an aged saint, who recalled, by his 
primitive manners and pious utterances, the times of 
the patriarchs, holding in his arms an infant, ostensibly 
the offspring of the humble couple — this was all that 



40 



THE DAILY OFFICE 



a self-complacent Pharisee, or a doctor of the Law, higli 
in liis own conceit for wisdom, would have seen in 
that company of four. 

But on their first entrance within the temple courts, 
Anna had been drawn toAvards them as with the attrac- 
tion of a magnet. And now, coming up close into their 
circle, she recognizes in that meanly attired infant the 
long expected Messiah, the divine deliverer, upon 
whom the hopes of the nation were fastened, and who 
should confirm the promises made of God unto the 
fathers." She responds, in accents of praise, to the 
hymn of thanksgiAn.ng and triumph wl:i^h still lingered 
upon Simeon's lips. And when, after the due perfor- 
mance of the rite of pmification, she went forth 
among the worshippers in the temple court, or in 
the intervals of worship passed into the city to visit 
her acquaintance, she spake of Him to all them that 
looked for redemption, and fastened their mental eye 
on this rising day-star, thus vindicating her claims to 
be what the word of God calls her, " a prophetess for 
did she hot testify of the Lord Jesus, and is not "the 
testimony of Jesus the spirit of prophecy V 

I have dwelt thus at length upon the history of Anna, 
because she furnishes an example, under the Old Testa- 
ment dispensation, of a life exactly analogous to that 
which, under the present widely different system of 



AS THE BUSINESS OF LIFE 41 

worship, the members of a Cathedral Establishment are 
bound to lead, and should aim at leading. You see in 
the case of Anna that a life of continuous attendance 
upon the services of the house of God is sanctioned in 
principle by God Himself; nor could God ever imder 
any dispensation sanction that which is erroneous in 
principle, or mischievous to mankind in its results. 

Now let us first seek to have a definite imderstanding 
of what this life of ours is ; because without a clear in- 
telligence on tlie subject we shall never be able to lead 
it aright. The great majority of men have a business, 
an occupation, a pursuit, which fills up the greater por- 
tion of their time, to which the better part of their day 
is devoted. iSTow in the case of resident members of a 
Cathedral Establishment this business is the keeping up, 
and attending upon, and striving (each one in his place) 
to raise to the highest point of perfection the daily choral 
services of the house of God. This attendance and 
these services are to us just what his law is to the bar- 
rister, his counting-house to the merchant, his drill to 
the soldier, his parish to the pastor, — it is the field in 
which we have to serve God, the task, or at all events 
the main task, which His Providence has assigned to us. 
Of course it has its restrictions, its trials, its disadvantages 
(if you will) like every other business in the world. ^Vhat 
occupation can you name which does not more or less 



42 



THE DAILY OFFICE 



fetter and hamper a man who pursues it earnestly, 
which does not make occasionally very inconvenient 
demands upon his time, which does not shut him out 
from the power of doing a great many things which, if 
he was quite his own master, and could maintain his 
family independently of any profession, he would like 
to do ? There is no pursuit in the world which is not a 
tie to a man, and a restraint upon his liberty, and which 
is not apt at times to become a snare, just as there is 
none which has not its own peculiar interest, and does 
not occasionally offer means of growing wiser and better 
to those who are engaged in it. Daily attendance upon 
the public worship of God resembles in these respects 
every other pursuit. Of course it breaks and interru.pts 
the, day for other work, or, as we say, cuts it up. Of 
course also it is a great snare to those who make no 
effort to turn it to a moral and spiritual account, as 
having a tendency to familiarize them with holy things, 
and to lower their standard of reverence, or, at best, to 
formalize them. But I need hardly add that here, as 
in nature, the brightest lights lie alongside the deepest 
shadow^s, and that the very same features of our life, 
which act as snares and drawbacks to the w^orldly- 
minded and indifferent, prove to a spiritual mind — I 
may say, to a mind aiming at becoming spiritual — a very 
great advantage, and a very high and real satisfaction. 



AS THE BUSIXESS OF LIFE 43 

Xow this vie^ of tlie Cathedral service, as the special 
lousiness and function of the resident members of the 
body, is c^uite essential to its efficient performance. 
^Miat a man regards as the business of his day he will 
throw his mind into, and try to do well, — but a by- 
work, which may be taken up and laid down at un- 
certain intervals, is apt to be thiu^st into a corner, and 
suffers miserably sometimes, when more important 
avocations distract the mind from it for long together. 
But what a vast amount of thought, mental self-disci- 
pline, and effort is implied in attending well upon the 
Cathedral service ! First, and before all things else, 
there is the due regulcdion of the mind, which is necessary 
to make these services sphitual, such as He to Whom we 
offer them may accept. Easier at sometimes than others, 
— easier when the health is high and the spirits san- 
guine, — this regulation of the mind is a real difficulty 
(if I may judge from experience) always. And then 
then there is the doing our part in the outward work 
of the service, whatever the part be, — singing, reading, 
officiating, or preaching, well and laudably. How very 
different and how much higher would be the tone of the 
whole office, if everybody that had a share in it, from 
the highest to the lowest functionary, from the cele- 
brant at the Communion down to the youngest chorister, 
were animated by a strong desire to contribute some- 



44 THE DAILY OFFICE 

thing to the soleninity and inipressiveness of the service, 
by the faithful and devout performance of his ovn part ! 
Eegarding aU this more as a business and a study, ve 
should become, by the natural law of our minds, more 
interested in it. Tlie mind can throw an interest even 
around the driest work, when it takes it up in earnest, 
and seeks to attain excellence in the performance of it. 
But the services of the Church repay, by a much higher 
operation than that of a natural law, any amount of 
devout and reA'erent attention which we bestow upon 
them ; the law under which this recompence is bestowed 
being that annoimced by St. Paul, he that soweth to 
the Spirit, shall of the Spirit reap Kfe everlasting." 
Anna, while serving God in the temple with fastings 
and prayers night and day, is rewarded with a glimpse 
of Christ : in an infant distinguished by no outward 
token from many otlier such infants, brought to the 
temple for a similar purpose, she discovered by a spiri- 
tual intuition the Eedeemer of the world. And similar 
glimpses into precious and consolatory truth, intuitions 
into the meaning of Scriptures hitherto imperfectly 
understood, apprehensions of a deeper and richer sig- 
nificance than we have yet been aware of in the Psalms 
and prayers which, by long use, have become household 
words to us ; thoughts too visiting the mind at intervals 
of God's heavenly temple and of the worship offered in 



AS THE BUSIXESS OF LIFE 45 

it, and generally the soothing, calming, hallowing in- 
fluence of worship, these are the rewards, sweeter than 
honey and the honeycomb to the spiritual mind, which 
God distributes to those who wait upon Him witli 
constant devotion, and strive to malvc His worship not 
only their occupation, but their delight. Let us incj_uire 
how far we know by experience tlie refreshments and 
consolations of devotion, and how far we are attracted 
hither by such experience. Do we resort to the public 
worship of God from the love of it and from a lively 
interest in it ? The test of this will be whether we 
resort to it when no obligation is laid upon us to do so, 
wlien we might be aljsent without any violation of 
decorum, and without drawing down upon us any 
obnoxious remark. If oiu* hearts are in it, and if we 
are cultivating a taste for it, we shall be often there, 
even when no duty or regulation rec|uii-'es our appear- 
ance. And it is because members of Cathedral Estab- 
lishments everywhere have so often made it painfully 
e^T-dent tliat nothing but the requirement of official 
attendance brings them to tlie daily service, that tlie 
Cathedral .worsliip lias become in many places jejune 
and lifeless, and wears to the outer world that aspect of 
formalism wliich gives rise and point to tlie cry that it is 
a remnant of mediaeval religion, out of date, and fit only 
to be swept away. 



46 THE DAILY OFFICE 

But there is another point in Tvhich Tve should 
strive to make Anna's life the model of our own. 
Her spirituality of mind v'as attested, not only by 
her delight in religious exercises, hut also by the 
severe seK-discipline vhicli cliaracterised her way of 
life. She served God with fastings as well as prayers 
night and day — duties these which are often coupled in 
tlie practice of God's people, because our prayers, unless 
they are accompanied with an earnest effort after self- 
control, must fall, as it were, with a dead weighi to the 
ground, and can take no effect. Apart from self-disci- 
pline, there can be no real spirituality of mind: and 
seK-discix^line, as distinct from resistance to temptation, 
means the laying restrictions upon oiu'selves habitually, 
in things which we might innocently enjoy — food, sleep, 
and recreation. The reproach has often been j3.img upon 
our Cathedral bodies (as it was upon the monastic 
bodies which preceded them), that their members are 
seK-indulgent, lining lives of ease, and indolence, and 
luxury, where their profession would rather call for 
mortification. Xor, alas ! can we with truth allege that 
the reproach has always been a calumny and a slander. 
The verj^ position of a dignitary in a Cathedral, as on the 
one hand it may be made of the greatest possible service 
to the CMirch in the Cathedral city and to the Church 
at large, so on the other hand it may easily prove a 



AS THE BUSIXESS OF LIFE 47 

snare, and a fatal inducement to take one's ease in life. 
The income is not precarious, and it is adequate for all 
reasonable grants. The amount of duty actually recjuu^ed 
irom each of us is never hard or fatiguing ; and though, 
as I have endeavoured to show, a great deal of thought 
and care (and even study) is essential to doing it v:dl, 
we may discharge the whole of it creditably, as far as 
the outward appearance goes, without the smallest strain 
either upon the body or mind. We can command 
leisurQ (that greatest of all boons in an over busy age) 
more readily far than men in other professions or in the 
other branches of our own ; and while this leism^e may 
be used for the cultivation of theological learning and 
the composition of theological works, so that the Church 
shall reap golden fruit from the literary labours of a 
canon or a dean, we are not compelled so to use it, and 
may allow our good time to be frittered away in the 
frivolous courtesies of society, or in gaining a superficial 
acquaintance with the topics and controversies of the day 
by means of journals and periodical literature. Xatural 
indolence (the besetting sin, as it has been tartly said, of 
of every man in the world who has not a heart com- 
plaint) leads us to acquiesce very easily in a smooth 
and sheltered life, where the rules and annoyances are 
comparatively few, and the work actually exacted not 
hard. And thus there grows gradually upon men in 



48 THE BAIL Y OFFICE 

our position tliat complacent self-indnlgence, wliicli eats 
out, perhaps more than any other sin, the heart of a 
soimd and genuine piety. There is no remedy save in 
tlie effort to make our life here what it might be, — and 
what it ought to be, — what in many cases, no doubt, it 
has been among our predecessors, — a life of decided 
spirituality. Tliree grand exercises of religion represent 
man s duties to himself, his neighbour, and his God, and 
have such a close reciprocal connexion that not one of 
them can be thoroughly fulfilled in the neglect of others, 
' — fasting, almsgiving, and prayer. AYe are bound to 
practise occasional abstinence, as well as habitual self- 
control, more strictly than other men, because the bias 
of our life in tliis place is towards ease and self- 
indrdgence. Yfe are bound to be, to the full extent of 
our means, supporters of all Avorks of charity and piety. 
We are bound to stamp upon our whole life the brand 
of self-discipline, munificence, and devotion. Above 
all, let us not indulge the vain dream of keeping the 
mind bright, and spiritual, and healthful, while no 
bridle of abstinence is laid upon the lower appetites. If 
it was necessary for St. Paul's safety to keejD under his 
body and bring it into subjection, how much more for 
our own! And the reward of such self -discipline, 
accompanied by fervent prayer, will soon be found not 
only in the brighter intuitions into divine truth, and 



AS THE BUSINESS OF LIFE 49 

the sweeter manifestations of divine love, whicli will 
from time to time be vouchsafed to us, but also in a 
growing preparedness to meet our Lord when He comes, 
either to the Church, His spiritual temple, at His second 
Advent, or to the temple of our own hearts at death. 
Like Anna the prophetess, we shall be found ready to 
meet and greet Him, with our loins girded about and 
our lights burning, and shall recognise with holy thank- 
fulness the fulfilment of our long-cherished hoj^e and 
heart's desire : " Lo, this is our God ; we have waited for 
him, and he will save us : this is the Lokd ; we have 
waited for him, we will be glad and rejoice in his sal- 
vation." 



IV 



3|oto t0 Spiritualise the Bailg ©fficc 



24. God is a Spirit : and they that worship him must worship him in 



"E are now fairly engaged in a course of Sermons 



on our Cathedrals — the theory of them, the 
position which they hold, the duties which they ought 
to fulfil towards the Church, and the responsibihties 
under which their members are laid. In my last 
Sermon on this subject, I pointed out how the daily 
worship of God is the special business and function of 
the resident members of a Cathedral body, the central 
duty of their day, round which other duties must gather. 
In the present discourse I shall give some hints for the 
right performance of this duty, for the maintenance of 
the spirituality of worship, or, in other words, for the due 
regulation of our minds and hearts during the service of 
the Church. And this is a subject most profitable to all 



John iv. 



spirit and in ti^uth. 




HOW TO SPIRITUALIZE THE DAILY OLEIC E 51 

wlio attend cliiircli, although they may not be able to 
attend it on week-days. 

Let us well understand, in the first place, what 
spirituality of worship is. Do not confound it with 
sensibility or impressions upon the feelings. The soul 
and spirit are distinct elements of our nature, and to 
worship God with the soul is quite a different thing 
from worshipping Him with the spirit. By the soul is 
meant the emotions and feelings ; by the spirit the reason 
and conscience, — that faculty in virtue of which man 
is able to hold communion with God. Consequently, 
there may be a considerable amount of sensibility in 
divine worship, — lively emotions may be experienced in 
the midst of it — without the spirit's being reached or 
touched. It does not at all follow that, because a man 
is open to impressions from music, from architecture, 
and kindred sources, and because the Church service 
brings him under influences of this sort, he therefore 
worships God in spirit. The keenest appreciation of an 
anthem or a spectacle is no test at all of spirituality of 
mind. Susceptibilities of this kind belong to the soul, 
not to the spirit, and may be found (and often are found) 
where everything in the shape of moral and religious 
principle is u.tterly absent. In Italy, where the emo- 
tions of the people are quicker than in our cold climate, 
you may see brigands, red-handed from some deed of 



52 HOW TO SPIRITUALIZE 

blood, bowing tliemselves down in the cliiirclies with 
every appearance of lively devotion. Bnt there is no 
principle in that devotion ; the conscience, the reason, 
the spirit, have no part in it. 

I. The first help towards the spirituality of worship 
which I shall mention, is some amount of preparation 
for it. K'o great spiritual work can be done without 
preparation. When the Eedeemer was abou.t to appear, 
His way was prepared before Him by the ministry of 
St. John the Baptist. AMien the Comforter was about 
to appear, a pause of ten days was allowed to elapse 
after tlie Ascension, that the little flock of disciples 
might realize the gravity of the crisis, and might prepare 
themselves by prayer and supplication for the promised 
gift. For every Christmas the Church prepares herseK 
by an Advent ; for every Easter she prepares herself by 
a Lent. Well-spent days are days prepared for by a 
devout use of the early morning hour, by anticipating 
the day's business and trials, and laying them before 
God in humble prayer. Profitable Communions are 
Communions prepared for by a compliance with the 
precept ; " Let a man examine himself, and so let him 
eat of that bread, and drink of that cup." And for every 
service, in which the soul designs so serious a work as 
that of holding communion with God, there must be 
some period of preparation, longer or shorter. Private 



THE BAIL Y OFFICE 



53 



reading of tlie Lessons beforeliancl, so as to acquaint our- 
selves with tlieir contents, and a reference to com- 
mentaries for tlie explanation of any difficulties which 
may occur in them, will be found very useful in turning 
this part of the daily service to account. And very 
much will depend upon the way in which we spend the 
few preparatory minutes before the commencement of 
the service. A silent but fervent prayer that the 
presence of the Lord Jesus Christ among the assembled 
worshippers may be recognised and felt by the hearts 
of all of them, and that tluir presence with us may be 
to us a sort of Sacrament, an outward visible sign, assur- 
ing us of His unseen presence, and securing it to us,— 
this will call down for us the help that we need. If 
time still remains, after that prayer is offered, read over 
and think of those passages of Scripture which are 
printed on cards and hung about the Cathedral for this 
purpose, or read over the appointed Psalms or Lessons. 
There is no holding Communion with God without a 
soul attuned to such Communion. And the soul com- 
ing fevered and agitated by worldly pursuits or trials is 
out of tune ; and thus the few ]3revious minutes spent 
in getting it into a frame for devotion will be abundantly 
repaid. Imagine in the course of those minutes that 
you are gathered together among the little band of 
Christ's early followers, who met with closed doors 



54 ^Oir TO SPIRITUALIZE 

after tlie Eesurrection to speak one to another of 
Him, and that He whom no doors can exclude is 
ahout to be drawn down into the midst for half an 
honr of sacred converse with His disciples. Then 
shall yon hear His voice in the Lessons, and speak to 
Him in the prayers ; and in the Psalms there shall 
be a mutual intercourse, you speaking to Him and 
He to you. 

I cannot help adding that our Church very pointedly 
recognises the necessity of previous preparation for 
each service, * by embodying preparation in the ser- 
vices themselves. The first section of the Mornmg 
and Evening Prayer, which reaches to the end of the 
Absolution, the first section of the Communion Office, 
which reaches to the end of the Decalogue, is j^'r^jjcira- 
torij. Xor, under this view of it, can I in the least 
sympathize with that depreciation of the opening 
exhortation at ^Morning and Evening Prayer which is 
now so much in vogue. Is preparation a suitable 
preliminary of worship ? or is it well to rush into 
God's Presence without collecting the thoughts ? If 
the former is the truth, is it otherwise than reasonable 
that, before any direct invocation of God takes place, 
the minister should exhort us to retmn to the Eather, 
whom by our daily backslidings we have offended, 
and should lay before us in a short summary the 



THE DAILY OFFICE 55 

nature of those exercises of devotion, in Tvliicli we 
are about to engage ? Instead of allowing your 
thoughts perfect freedom during the exhortation, 
because it is not a prayer, listen to it devoutly, and 
endeavour to take in the points of it, and you viU 
find that in the way of preparation it will turn to 
good account. 

11. It may be presumed that no one knows, but those 
who habitually make the effort, how difficult it is to 
put the constraint upon the mind which is necessary 
to make our daily worship spiritual. Everything which 
disturbs perfect composure disqualifies for devotion. 
An arrear of work, which we do not see our way 
through, and which we long to be at, that we may 
make some impression upon it, is a great distraction, 
and carries the mind off at a tangent before we are 
aware that it has escaped. The little sorenesses which 
come from the rubs and collisions of daily life — mere 
trifles in themselves, things which smart to-day, but 
the remembrance of which is utterly effaced to-morrow 
— these are irritants peculiarly obnoxious to the spirit 
of worship. An angry, perturbed soul cannot rise to 
God, any more than a lark (to use Jeremy Taylor's 
beautiful image) can soar in a blustering, obstreperous 
wind. Then, except in full health and vigour, the 
bodily temperament is against us in this work of 



56 HOW TO SPIRITUALIZE 

devotion. " The corruptible body pressetli do^vn tbe 
soul, and the eartlily tabernacle weigheth do^m the 
niind that nuiseth upon many things." The animal 
spirits are sluggish; we are sleepy and hea^y, and 
indisposed to any exertion. — Xow against these varions 
discouragements a soul resolutely bent on holding 
communion with God will adopt all manner of small 
devices, of which I will name a few. 

1. AYhen the thoughts are very wandering, concen- 
trate them as much as possible on a limited portion of 
the work that has to be done — pin them dovm by a 
vigorous effort for two or three minutes only. Here 
is the Lord's Prayer coming; I will at all events 
control my thoughts sufficiently to say that with my 
whole soul, and thoroughly to mean what I say.'' The 
same pla.n may be adopted with portions of the service 
even shorter than the Lord's Prayer, with single 
responds, or single verses of the Psalms. There are 
moods of mind in which to master the whole service 
seems almost an impossible effort, an effort for which 
we have really no powers at all. Li that case, we 
must take it bit by bit, and aim only at mastering one 
bit. One bit mastered Avill make the next bit easier, 
and after a few successes the whole work, so formidable 
at first, will assume moderate dimensions, and begin to 
look manageable. "Divide and conquer" is an old 



THE DAILY OFFICE 57 

and good motto, and admits of an accommodation to 
the matter before iis. We may be eqnal singly to 
difficulties ^diicli, when combined, wonld OA^erwhelm 
us. And the fact that onr Church service is actually 
broken up into parts for us, — that it is not one long 
monotonous strain of prayer, but is broken by Canticles, 
Creeds, Eesponds, Anthems, — facilitates this plan and 
incites to the adoption of it. 

2. When any one has tliAvarted us and ^vounded 
our vanity, we may spread a salve over the wound 
by distinctly and deliberately turning the service into 
an intercession for them. Let the ''us" of the prayers 
mean, in the ears of Him who seeth in secret, not 
''me" only, nor vaguely "all this congregation," but 
myself and him who has made me sore ; — it will be 
an exercise of loA'e to pray thus ; and love at once 
establishes an affinity between us and God. If the 
aggravation to which you are so sensitive has not 
vanished altogether at the close of a series of prayers 
specially directed to call down blessings on him Avho 
has offered it, it will at all events be much reduced 
in dimensions, and the irritation attendant on it will 
have subsided. If it leaves a wound stiU, it will no 
more be an inflamed wound. 

3. Again, when the soul is sluggish and torpid, so 
far from acquiescing in its sluggishness, we must stir 



58 HOW TO SPIRIJ^UALIZE 

it lip by considerations like these. How blessed is 
the privilege of approaching God in prayer ! If we 
were at Kberty to lay our wants and wishes before the 
wisest and most sympathizing and most powerful man 
upon earth, with the assurance that he wouki do his 
best for us in our difficulties, and respond with all a 
father's affection and solicitude to our efforts to 
approach him, howcA^er clumsily made, how should we 
value and avail ourselves of this privilege, and have 
recourse to it as often as our difficulties pressed us. 
How then ? Here I have to do with One who is ''able 
to do exceedino; abundantlv aboA'e all that I ask and 
tliink," vvho is " always more ready to hear than we 
to pray, and is wont to give more than either we desire 
or deserve;*' with One who can interpret my wishes 
far more readily than I can express them, and who 
never sees the poor soul, even of a prodigal, struggling 
back to Him from a distance without noticing him, 
while he is yet a long way off, and running forth 
compassionately to greet and welcome him. Awav 
witli the thought so disparaging to tjie heavenly 
Fatlier, that communion vritli Him can be irksome, or 
a hindrance to other duties : Converse with Him who 
is both Light and Love, cannot be otliervise than a 
refreshment of spirit, a lightening of all burdens, an 
easing of all care. If I put myself j)erseveringly in 



» 



THE DAILY OFFICE 59 

the way of tlie heaYenly King, and do my homage to 
Him Trith all the reverence and loyalty I can muster, 
perhaps He will notice me with some special mark of 
favour. At all events, have I n(jt the promise that 
they "that wait upon the Lord shall renew their 
strength ; they shall mount up with wings as eagles ; 
they shall run, and not be weary; they shall walk, and 
not faint ?" 

Or again, weave Scriptural incidents into the train 
of thought. Think of Peter walking on the stormy 
water, and apply the narrative to yourself. You desire 
to come to Christ in prayer, — by entering His house and 
falling on your knees you propose to Him to come, as 
the Apostle did. But your mind is disturbed by a host 
of little cares, or agitated by petty troubles and vexa- 
tions : — it is flicrhtv too, and ovists of thoug;ht are blowinc^ 
in upon it from all Cj_uarters. T\'ill you venture towards 
Him under these circumstances ? will you not put off 
the work of approaching Him for a while, till there is 
a more convenient season, and the mind is calm ? 
" Xay, Lord, it is good to be with Thee even on the 
unstable, surging waves, — anyhow ' bid me come to Thee 
upon the water/ And He answereth and saith, ' Come, 
come, thou anxious one, thou troubled one, thou wearied 
one, and lay thy head on my breast. Come unto me, all 
ye that labour and are heawr laden,' (Oh, how soothmg 



6o 



HOW TO SPIRITUALIZE 



are the accents of His voice, like odours from a spicy 
shore breathing on tempest-tost mariners, or the bells 
of their village home chiming in upon their ears in 
every pause of the wind I) ' and I will give you rest.' 
Thus bidden, I must try to go to Him, however difti- 
cult be the task. And boisterous as the winds and 
waves may be, I shall walk on them, so long as with 
Peter I fix my eyes steadily on the Saviour's form. 
He has assured us that, whether we recognise His pre- 
sence or not. He is in the midst of the two or three 
who are gathered together in His Xame. Then let me 
never take my eye off from Him. Let me look away 
from the cares about an unknown future, from the 
irritations, from the perverse turn things seem to have 
taken, and occupy myself with His presence to the 
exclusion of all other thoughts. I shall not do this long 
without a longing to speak to Him, and to be spoken to 
by Him, rising up in my heart. And with this longing 
vrorship becomes comparatively easy." 

But the incident of incidents for reanimatino: the 
spirit of devotion in a dull, dead, paralysed mind is 
that of the man with the withered hand. Our Lord 
bade him stretch forth his hand, just as He bids us, 
when we present ourselves before Him in His house 
of prayer, to stretch forth the open hand of faith, that 
He may drop into it some blessing from the storehouse 



THE BAIL V OFFICE 



6i 



of His bounty. But what was the meaning of bidding 
a man with a withered hand to stretch it forth ? It 
was a dry hand, a hand in wliich no blood circulated, 
a hand which laboured under a physical incapacity 
of u.nrolling its palm. Oh true emblem of this soul, in 
which all action towards God seems dead, and whose 
powers at present are all numbed and paralysed ! 
Yet He says to me, as to the man in the sjmagogue 
of old, Stretch forth thy hand." The meaning for me 
is what it was for him — " Eouse the will for an effort." 
Spiritual worship without a direct influence from Him, 
without an emanation of His virtue into the soul, is an 
impossibilty. " My soul cleaveth to the dust," and 
cannot lift up itself without His quickening. But it is 
only in making the effort to pray that His poAver will 
visit me. Let Him see me making the effort patiently 
and persistently, and He ayIU give me the needful help. 
Prayer which meets no opposition, in which the heart 
pours itself out before God with ease and fluency, and 
is beaten back by no distractions, might not have much 
principle in it. But the brave soul Avhich fights hard to 
pray, which cuts its way to prayer through difficulties, 
manifests a resolve which the Lord will not be slow to 
honour and revv^ard. He loves to see us surmounting 
obstacles in our approach to Him ; it evinces our deter- 
mination to reach Him somehow. When the' roof is 



62 



HOW TO SPIRITUALIZE 



broken up, and the coucli let down in the midst, He 
does not long delay the Avord of restoration. Persevere 
amid discouragements ; where thou canst not pray as 
thou wouldst, pray as thou canst, and the spirit of 
prayer and supplication, which will make all things 
easy, shall not be delayed. It shall be with you as with 
the Psalmist, — "AYhile I was thus musing, the fire 
kindled, and at the last I spake with my tongue." 

Such, then, are some of the considerations and methods 
which will be found helpful in making our worship 
spmtual. And if it could be made spiritual by at all 
events the larger number of those concerned in it, what 
a solemn and edifying spectacle would it be for casual 
attendants on it ! AYhen one considers the way in 
which, in times not very far distant, the daily services 
of several of our Cathedrals were performed, the levity 
and irreverence of some of the officials, the utter unim- 
pressibility of all, the mechanical droning of the prayers, 
the slovenly, rapid, (almost inarticulate) reading of the 
Lessons, it is matter of wonder that services so abused, 
and which had such gross injustice done them, should 
have been so long allowed to survive. They never could 
have survived, I am persuaded, if there had not been 
some vitality in the principle of them. In their daily 
recurrence (regular as dayspring and nightfall) and the 



THE DAILY OFFICE 



63 



principle wliich they thus embodied of perpetnal liom- 
age to God, unbroken even by the most startling vicissi- 
tudes of life, in the ritual orderliness and comeliness which 
is the theory of them, and above all in the large element 
of music which pervades them, I seem to find that prin- 
ciple of vitality. Men saw that, with all their monstrous 
abuses, there were grand capabilities in these services, 
and hesitated to sweep them away as so much rubbish. 
And grand capabilities there unquestionably are. Imagine 
the edifying impressiveness of Cathedral service, even 
with the present reduced staff of dignitaries and officials, 
if the heart and soul of all of us were thrown into the 
worship, and if each member in his own place did what 
he could to contribute to the reverence and solemnity of 
the scene. How would such a service stir and cjuicken 
devotion in deadest souls, and bring casual worshippers 
under an influence which they could not resist ! So it 
was of old under a comparatively dark dispensation, and 
so it might be now much more, if God's good Spirit 
would breathe into the appliances and machinery of a 
magnificent worship, which our Cathedrals furnish, the 
breath of life. From the mere spectacle would go forth 
an influence which might convict or convert the indiffer- 
ent or even the hostile ; and under the forms of the New 
Testament Church similar scenes would be enacted again 
to that which was witnessed of old at ISTaioth in Eamah; 



64 HO IV TO SPIRITUALIZE THE DAILY OFEICE 

— " And Saul sent messeno^ers to take Da"\id : and vrlien 
they saw the company of the prophets prophesj^ing, and 
Samuel standing as appointed over them, the Spirit of 
God was upon the messengers of Saul, and they also 
prophesied.'' 



4 



Y 



^hc I31cssing nnb ^bbantage of the 
Biulu ©fficc 



20. ThoiL sJialt hide them in the secret of thy presence from the pride of 
man : thoit shalt keep them secretly in a pavilion from the strife of 



IKE all things pertaining to God, the earthly temples 



in which He is worshipped have manifold and pro- 
found relations. A church or house of prayer is related 
to the heaven alove us, whither one day through Christ's 
merits we look to be brought, and to the heaven icithin 
us, or (in other words) to that spiritual mind Avhich dis- 
poses us, wherever we are, to realise God's presence. 
Can any thing, one might ask, have one of these rela- 
tions without the other ? Tlie glorified state is inti- 
mately connected with the spiritual state ; the first is 
to the second as the blossom is to the bud: or, to adopt 
the phraseology which (though of foreign growth) is 
slowly getting naturalized among us, heaven is oljec- 



PSALM xxxi. 



tongues. 




E 



66 



THE BLESSIXG AXE AEVAXTAGE 



iivdy (z.c.T^'itlioiit the man} what righteousness, and peace, 
and joy, are si'Jjjcctivdy (or, within the man). "\ATiat 
is related on one side to heaven mnst necessarily be 
related on the other side to the spiritual mind. 

The relation of a church, or house of worship, to 
heaven has been brought out in an earlier Sermon of 
this course. Christ Himself pointed out this relation 
when He called by the same name, ''my Father's 
house," the heaven from which He came, and 
the Jewish temple. " In my Father's house are 
many mansions, I go to prepare a place for you," — 
there He is speaking of heaven. "Make not my 
Father's house an house of merchandise," — there He 
applies the very same language to the temple. Xot 
siu'-ely without a deep significance. The tabernacle, 
and afterwards the temple, were framed in accordance 
with the pattern shown to Moses ''in the mount they 
were earthly models, constructed under God's own 
direction, of the presence-chamber of His Divine Ma- 
jesty ; and the worship carried on in them was an echo 
of that which is continually jjroceeding in the courts 
above. Hence our Lord's loA'e for the temple, hence 
His holy jealousy, twice manifested, on witnessing the 
desecration of it. The temple reminded Him of the 
habitation of holiness and glory from which He came. 
It rang with the echoes of that worship of the angels 



OF THE DAILY OFFICE 67 

'v\'itli wliicli He liad been familiar, and of Avliicli He had 
been the object, before the mountains were brought 
forth, or ever the earth and the world were made." And 
the homes of Christian ordinances, which are (equally 
with the Je^^ish temple) God's houses of prayer, are 
sm-'ely, no less than that was, representatiA'es of heaven ; 
they have their sanctuary, their choir, their^ nave, corre- 
sponding (though imder an altered dispensation^ to the 
three great divisions of the temple : they have their 
ser^i-ces of praise and thanksgiving, as heaven has ; 
they have the memorial of Christ's atoning death, 
which death He Himself pleads for us in the courts 
above ; and they are the scenes of a communion with 
God more close, more solemn, more elevating than 
ever the temple was. Churches and church worship 
are shadows of heaven and representatives of it upon 
earth. 

But they have a relation also to the heaven within, 
that is, to the spiritual life of man, which I vush in the 
present Sermon to trace. The one idea vrhich links to- 
gether heaven, and houses of prayer, and the spiritual 
life of man, is consciousness oj the presence of God.. 
In heaven that presence is visibly manifested to angels 
and glorified saints. In the Jewish tabernacle and 
temple it was manifested to the bodily eye bv the 
Shechinah, — a bright blaze of light, which shone forth 



68 



THE BLESSING AND ADVANTAGE 



from between the Cherubim. In Christian houses of 
prayer, when worshippers are gathered together in 
Christ's Xame, the special presence of God the Son in 
the midst of them is covenanted to their worship. And 
in the spiritual life, the great principle of a holy walk 
and conversation is the continual realization by faith of 
God's presence. We can hardly suppose that the fer- 
vent expressions of desire for the house and worship of 
God, which abound in the Psalms, are to be interpreted 
materially of the mere earthly home of God's ordinances, 
apart from the comnmnion with God, founded upon the 
consciousness of His presence, of which it was the scene. 
Take for example that earnest longing of the Psalmist's 
soul, which is expressed in Psa. xxvii., " One thing have 
I desired of the Lord," (one thing supremely, as when 
St. Paul says, " This one thing I do" — do it with all the 
energy of my soul,) that will I seek after ; that I may 
dwell in the house of the Loed all the days of m}- life, 
to behold the beauty of the Loed, and to enquire in 
his temple. For in the time of trouble He shall hide 
me in His pavilion : in the secret of His tabernacle 
shall He hide me ; He shall set me up upon a rock." 
It is out of the question to suppose that the mere 
presence of the Psahnist's body in the precinct of God's 
tabernacle would have been felt by him as a security, 
comfort, or protection. Xor could he have enjoyed in 



OF THE DAILY OFFICE 



69 



tli^ tabernacle any literal and outward privacy ; tliere 
would have been in the tabernacle precincts other wor- 
shippers as well as himself, and at all events the 
ministering priests must have there passed and repassed 
one another on their scA^eral functions. ISTo ! " the secret 
of the tabernacle " here spoken of is the " secret of the 
presence," of which my text makes mention. And the 
hiddenness or privacy spoken of in both passages is 
one, which, while it connects itself more especially 
with the tabernacle and its ordinances, and is more 
readily experienced there, yet may be and is often 
enjoyed elsewhere (the same in kind, if not in degree) 
amidst wanderings in the desert, and the perturba- 
tions of secular affairs. This feeling of security, pro- 
tection, privacy, may flourish most in God's house, and 
- amidst His ordinances ; it may find there its most con- 
genial climate ; but its root is in the heart of tlie 
worshipper; he carries the principle of it about within 
him, wherever he goes. 

Let us expand this thought a little more in connexion 
w^ith our own worship under the better dispensation of 
the Gospel, — tracing the living relation which there is 
between the fundamental principles of the spiritual life 
and Church worship. 

Our peace then, our security, our comfort, wdietlier iii 
church or out of it, stands entirely in the communion of 



THE BLESSIXG AXD ADVAXTAGE 



the soul ^vitli God — a commiinion made practicable oiily 
tliroiigii tlie atonement of His own providing, wliicli 
gives tlie conscience relief and freedom in dealing with 
Him AYIio is infinitely holy and jnst. At the founda- 
tion of all commnnion with God lies a consciousness 
of His presence. Try to pray without this conscious- 
ness, and you will find it impossible; your prayer be- 
comes lip service. Try to read the Scriptures without 
this consciousness, and tliey become a curious ancient 
book, and cease to be for you the word of God. As 
you cannot speak to a man, or hear him speaking to 
you, unless he is present in the body, so you cannot 
speak to God, or hear Him speaking to you, unless the 
spirit within you (lience called the "God-consciousness"), 
realizes the truth that He is with you, and that you 
are under His eye. ^Aliile we are in a wrong state of 
mind, or, in other words, have a burdened and uneasy 
conscience, whether tlie uneasiness arise from our appre- 
hension as to past sins, or from our secretly wishing 
to retain something, which conscience cannot approve — 
we shrink from this realization of God's presence, bury 
ourselves away from the thought of it in our worldly 
pursuits and amusements, as the ostrich hides his 
head in the sand when pressed by his pursuers. It 
is the old tale of the eftects of the fall upon our first 
parents, repeated again in the experience of their 



OF THE DAILY OFFICE 71 

cliildren; "Adam and his wife hid themselves from 
the presence of the Loed God among the trees of the 
garden." But when the heart is sprinkled from an evil 
conscience by belief in Christ's work of atonement, and 
when the will hangs perfectly loose on its pivot, ready 
to turn in whatever way the Spirit of God may move 
it, and not fixed obstinately in any one particular 
quarter, then, so far from shunning God's presence, w^e 
court it, and go back to it again and again in the course 
of the day, seeking refuge in it from the pressure of 
affairs, from the perturbation of anxiety, from the ruffles 
and discomposures incident to our daily life. And tliis 
habit of going back to it again and again, and finding 
a refuge in it, forms in us gradually a consciousness of 
God's presence, even when His presence is not and 
cannot be the direct subject of our thoughts. That it 
is impossible to be always deliberately thinking of 
God's presence, is clear. He gives us in His Providence 
various tasks to perform, which cannot be performed 
without the exercise of our minds upon them. And 
we cannot think of two subjects at once. But nothing 
is clearer in our daily experience, than that conscious- 
ness is one thing, thought another. When a man 
speaks in public, he is necessarily thinking of what he 
is saying; yet he never for one moment loses the 
consciousness that others are listening to him. In like 



72 THE BLESSIXG AXD ADVAXTAGE 

manner, wliile we need not be always tliiifking of God, 
we may always maintain a consciousness that we are 
under His eye. And this consciousness is acquired 
by habitually referring to Him in the course of daily 
life by the simplest prayers for help, light, guidance, 
strength, according to our particular emergency, and 
by frequently holding the spirit perfectly still for a few 
moments, that y\'e may hear any whispers which He 
may make to us through His organ the conscience. 
And this habit, and the growing consciousness which 
it tends to form, will be found to give all that peace, 
and comfort, and sense of security and repose which 
the Psalmist attributes to it : Thou shalt hide them 
in the secret of thy presence from the pride of man : 
thou shalt keep them secretly in a pavilion from the 
strife of tongues." " Thou shalt hide them in the 
secret of thy presence:" Our '"'life is hid with Christ 
in God;" ''Our conversation is in heaven." Men may 
see us going in and out among them, and busying 
ourselves in the same scenes in which they too are 
interested; but they see not that interior life of com- 
munion Avith God, which is transacted in the heart, 
and which feeds the sj^rings of external activity. That 
day is accounted by the Christian more or less wasted, 
in which he does not cultivate this interior Kfe, sending 
forth his soul to God in short and fervent ejaculations. 



OF THE BAIL Y OFFICE 



73 



and receiving from Him messages of guidance, warning, 
and comfort. And not wasted only. Tlie day will be 
to him a disturbed day, a day of frets, and tliwartings, 
and unblessed anxieties — a day of collision perhaps 
with the pride of man," and therefore of ruffled temper 
and hot controversy, a day when there has been much 
talk, (it may be much business,) but little growth, — a 
day when he is specially made to feel the emptiness and 
vanity of much which goes under the name of animated 
conversation, and which, when not engaged in with 
any view of recreating the mind for God's service, 
seems to him only so much babbling and "strife of 
tongues." A day of which no moments are spent 
under God's eye is found to be a day, the external 
activities of which harass and fret, without bringing 
any solid satisfaction, and leave the mind dry and 
hard, like the heatli in the desert, moistened by no 
heavenly dew, nor fanned by the fresh gales of God's 
Spirit. 

But now what connexion has this realization of God's 
presence in the Christian's daily life with the worship 
which is carried on in the courts of God's house ? Why 
this, that the realization of God's presence, and the 
communion with Him which is based upon it, are there 
more easily, readily, and naturally enjoyed, find there a 
more congenial climate, and are carried on under the 



74 



THE BLESSIXG AXD ADVANTAGE 



special sanction and shelter of divine ordinance. Clmst 
is ne^'er absent from His faithful people ; His presence 
and smile are to them the sunshine of the soul, quite 
as much in business hours, as in hours of stated devo- 
tion. But while this is perfectly true, it is true also 
that both the closet and the sanctuary are specially 
recognized by Him as the scenes of special communion 
vuth Himself and His Father. Thou, vhen thou 
prayest, enter into thy closet, and vhen thou hast shut 
thy door, pray to thy Father which is in secret ; and thy 
Father which seeth in secret shall reward thee openly." 
" If two of you shall agree on earth as touching any- 
thing that they shall ask, it shall be done for them of 
my Father which is in heaven. For where two or 
three are gathered together in my name, there am 
I in the midst of them." The cup of blessing which 
we bless, is it not the communion of the blood of 
Christ ? the bread which we break, is it not the 
communion of the body of Christ ? " It must be 
obvious, on a moment's reflection, that God's house 
of prayer is a favourable place for the realization 
of His presence. Here He is solemnly addressed in 
accents of prayer and jDraise ; here we are addressed by 
Him (would that we listened to His voice more eagerly 
and devoutly) in holy lessons and sermons ; here heaven 
and earth are brought together by Christ's covenanted 



OF THE BAIL V OFFICE 75 

presence in the midst of the assembled worshippers, 
that presence being the true Jacob's ladder, on which 
angels ascend with the tribute of human devotion, and 
descend again with errands of grace, mercy, and peace ; 
here, finally and above all, we are made partakers of 
those holy mysteries, by which, when duly received, 
we spiritually eat the flesh of Christ and drink His 
blood, we dwell in Christ, and Christ in us, we are one 
with Christ, and Christ with us. And it is because 
God's presence is more easily and vividly realized in 
His house, where everything around us speaks of His 
worship, and the eye and the ear lend their assistance 
to the mind, and still more because special blessings 
may be expected to rest upon sjDCcial ordinances — that 
the true Christian feels happier, more peaceful, more 
secure, here than elsewhere, and joins with the Psalmist 
in those devout aspirations after the house of prayer : 
One thing have I desired of the Loed, that will I seek 
after ; that I may dwell in the house of the Lord all the 
days of my life, to behold the beauty of the Loed, and 
to enquire in his temple." 

And here I would address a word to those, who, like 
myself, are obliged by their position to give a daily 
attendance in God's house. I would say to them as 
to myself, " Are we really seeking for that spirituality 
of mind, which is life and peace ? seeking for that 



76 THE BLESSIXG AXD ADVAXTAGE 

habitual consciousness of God's presence, and that 
habitual communion with Him, Avhich is the fulfilment 
of the precept, 'Wallv before me, and be thou perfect 
If that and nothing lower be our sincere aim, (how- 
ever much we may at present fall short of it,) how great 
a lielp to us — what a mighty spiritual lever, to lift us 
into that atmosphere which we deshe to breathe, — may 
tills daily worship of ours be I Two hom^s taken out 
of each day, in which the mind may disencumber itself 
of earthly cares, and may freely collect itself for those 
exercises of devotion, vdiich are the sources of strength, 
joy, and peace; and these hours so employed, being in 
our case, not so mucli time stolen from business, which 
we could ill aflbrd to lose, but actually part of our 
business, the work of our day, our allotted task ! Surely, 
if a man really desires to carry devotion with him into 
daily life, to throw around all his pursuits, conversation, 
recreation, an atmosphere of devotion — in a word, to 
live unto God while in the world — nothing can be more 
helpful than the fencing round a certain portion of his 
day from the intrusion of secular business, and the 
allottmg that portion to attendance on the house of 
God. And I feel sure that the more pains we take in 
clomg our other work devoutly, as to the Lord, and in 
holding God's presence before the eyes of our mind 
vrhile we do it, with so much the more eagerness and 



OF THE DAILY OFFICE 77 

desire shall we look for tlie stated hour of the morning 
and evening office, when we may find repose once 
more in direct converse with Him, from whom our 
minds never wander far away without either discom- 
posure, or more positive injury. 

But, on the other hand, if Ave are lax about the 
guardianship of the heart, if, as is the case with so 
many, we give up all attempt at watchfulness, self- 
discipline, and ejaculatory prayer, and so long as Ave 
keep within the clearly marked lines of duty as to 
conduct, alloAv our thoughts to roA^e freely and AA'ithout 
restraint, like birds that Avander from the nest — in one 
word, if we are satisfied with being respectable, Avithout 
striving to be spiritual — then the constraint put upon 
the mind by the obligatory Avorship of God twice a day 
cannot fail to be irksome. And for this reason the 
attendance upon it comes to have another great adA^an- 
tage ; it is not only a help to, but a test of, spirituality 
of mind. I call the daily choral serAdce a sjDiritual 
thermometer, Avhich tests pretty accurately the attain- 
ments of a man in the diAune Hife. Do we AA'ish to 
ascertain the measure of ferA'our in our oAvn hearts as 
to diA^ne and spiritual things — the warmth of our 
desires, not for a heaA^en of our own dcA^sing, but for 
the heaven which God promises and which Christ has 
purchased ? Xothing gives us a liA^elier picture on earth 



78 THE BLESSING OF THE DAILY OFFICE 

of tlie pursuits and joys of heaven, than a Church in 
which the service is performed with great joyfulness, 
devotion, and soleionity. Do "we find then, when we 
are called upon to join in such a service, that our hearts 
are not in tune for it, that the element is uncongenial, 
that it forces the mind into an attitude which is un- 
natural to it and therefore painful ? Or do we seem to 
be at home in such an element, as having been accli- 
matized in the course of daily life to the consciousness 
of God's presence and to the exercise of communion 
with Him ? ' These are questions which, if faithfully 
followed up, may shesv us, under God's blessing, very 
much of our own true state before Him, may perhaps 
force upon some of us the alarming conviction that we 
have never at all accepted God's overtures of reconcilia- 
tion, or surrendered ourselves to His will — may reveal 
to others that they have of late been unfaithful to God's 
guidance, and not careful to walk closely with Him — 
wliile from some, who feel that God's house is the true 
home of their soul, the ark, where the flitting bird, 
v/hich finds no rest fir the sole of its foot on the waste 
waters of the world, may be sure of welcome and 
shelter — these questions may elicit the answer of an 
approving conscience; — ''AH is well." 



VI 



^he £atkci)i*al a Retreat for Contemplation 



38. A7id a certain woman named Martha received him into her house. 

39. Ajid she had a sister called Mary^ which also sat at Jesus feet, and 

heard his word, 

40. Bnt Alartha was cnmhered abont imich serving, and came to- him, 

and said, Lord, dost thoii not care that my sister hath left me to 
serve alone ? bid her thei^efore that she help me. 

41. And Jesns a^iswered and said imto her, Martha, Martha, thon art 

careful and troubled about many things : 

42. Bi^t one thing is needful: and Mary hath chosen that good part, 

which shall not be taken away from her. 



"E shall very seriously misapprehend the moral of 



' ' this beautiful story, if we suppose Martha's 
occupations to have been censured by our Lord. So far 
from this being the case, her occupations Avere j)ositively 
praiseworthy. To have neglected the duties of hosjDi- 
tality on the occasion of a visit from the divine blaster, 
would have been simply inconsistent with that profound 



LCKE X. 




r 



80 THE CA THEDRAL 

reverence wliicli both sisters felt for Him. In an earlier 
chapter of this very Gospel, our Lord censures Simon 
the Pharisee, who had bidden Him to an entertainment, 
for neglecting in His case the ordinary courtesies paid 
to distinguished guests. Simon shewed that he held 
Christ cheap, when He cared not to make Him the offer 
of water, nor to salute, nor to anoint Him; he would 
not have treated a member of the Sanhedrin so. And 
our Lord explicitly reproves him for the neglect : " I 
entered into thine house, thou gavest me no water for 
my feet . . thou gavest me no kiss . . . my head 
with oil thou didst not anoint." It was the spirit, dis- 
tracted, harassed, and careworn, in which Martha pur- 
sued her occupations, which is found fault with: 
" Martha, Martha, thou art " (He does not say " oc- 
cupied," but) careful and troubled about many things." 
The service done to the divine Prophet was right 
enough ; it was suitable, comely, decorous ; but it should 
have been done with a serene, not with a ruffled, spirit. 

We shall misconceive Martha's character entirely if 
we allow ourselves to thinlv of her as a worldling, 
wrapped up in secular affairs, having no relish for 
heavenly things, and no room in her heart for heavenly 
thoughts. Our Lord's tender regard for her, as well as 
for her sister, is emphatically recorded by St. John; 
" jSTow Jesus loved Martha, and her sister, and Lazarus." 



A RETREAT FOR CONTEMPLATION 8i 

Would He have loved a worldly-minded Avoman, one 
whose affections were set on things on earth ? Had she 
been such an one, would she have received Him into 
her house, and concerned herself to pay Him every 
tribute of respect ? Had she been such an one, could 
she have come to that conviction respecting the Lord 
Jesus, which she avows so openly on another occasion ; 
'^If thou hadst been here, my brother had not died. 
But I know, that even now, whatsoever thou wilt ask 
of God, God will give it thee?" What class of 
characters, then, let us ask, does Martha represent ? 
A question, the answer to wliich will lead us to a 
true appreciation of the contrasted character of Mary. 
Martha, then, is the inspired portrait of one busied 
in the external activities of true religion, in its out- 
ward ministrations, as distinct from its inner life. 
She is the type of the busy energetic worker in the 
Church's harvest-field, really actuated by zeal for 
Christ, and doing a work for Christ which needs to be 
done, and Avhich is essential to the extension and 
advancement of His kingdom. Such an one has his 
eye open to the faults and shortcomings of the Church's 
domestic economy ; and he cannot rest vrithout doing 
what in him lies to set matters straight in the house of 
God. There are in every institution of very long standing 
(and our own branch of Christ's Church is no exception 

F 



82 



THE CATHEDRAL 



to the rule) many tilings which might be amended by 
zeal and discretion. The Church does not provide 
systematically enough for foreign missions ; or she does 
not leaven in her teaching, as she ought to do, the edu- 
cation of the people ; or she does not reach at all the 
lowest stratum of society, nor evangelise the masses ; or 
she wants a real legisktive body, to readjust her system 
from time to time, and adapt it to new forms of society ; 
or her formularies and liturgy want revision; or she 
Avants elasticity, breadth, and comprehensiveness ; or her 
services are dull, and need to be made interesting and 
attractive. But even independently of the correction of 
abuses, there are many spheres of useful labour in the 
system, as at present worked. Look at the organization 
of a large and well-administered parish. How many 
fields for Christian workers are opened up in it, for 
persons ready and anxious to lend assistance to the 
pastor, and work with him and under him ! There are 
schools to be superintended and taught ; sick and bed- 
ridden people to be visited ; charitable funds to be 
administered ; working men's institutes to be held 
together, and v/atched, and guided; various forms of 
instruction and recreation to be provided for the vacant 
hours of the labouring classes, so apt to be ill spent. 
There are in our own Church, and doubtless in other 
communions also, many persons who address themselves 



A RE TREA T FOR CONTEMPLA TION 83 

most energetically and zealously to one or more of these 
tasks, and who willingly spend and are spent in any 
undertaking which holds out a promise of usefulness. 
Most valuable members of the Church they are ; they 
supply the motive power of external activity. They 
have their vocation, and a most necessary one it is. 
There is a strong sedentary tendency in our nature 
arising partly from its constitution, but partly also 
from indolence and dislike of trouble, which leads us all 
to acquiesce in negligences or abuses of long standing, 
and to let things go on as they have done, without 
much consideration whether they might not be altered 
for the better. Persons of an active and energetic turn 
of mind, who talie up earnestly with true religion, serve 
to correct this tendency. Their instinct is to put the 
house of the Church to rights ; they initiate new move- 
ments, and suggest reforms, which, if conducted with 
judgment, may have the happiest results. But their 
very temper of mind induces them to think a great deal 
more of the outward symptoms of God's kingdom than 
of its development in the inner man, and not to heed 
sufficiently such profound words as these ; The king- 
dom of God Cometh not with observation : neither shall 
they say, Lo here ! or, lo there ! for, behold, the kingdom 
of God is within you." " The kingdom of God is not 
meat and drink, but righteousness, and peace, and joy in 



84 



THE CATHEDRAL 



the Holy Gliost." And so very often tliev come to mis- 
take business for progress, stirring for growing ; and the 
inevitable result is a loss of peace, and therefore a loss 
of power; a distraction of mind amidst the external 
activities of religion, instead of that calm collectedness 
of thought, which enables us to dispose of work without 
hurry and without anxiety as to the ultimate results. 
And so far as this is a true representation of their state 
of mind, to them belongs the reproof; Martha, Martha, 
thou art careful and troubled about many things : but 
one thing is needful." 

There have always been in the Church, and there 
always will be, though more in some nations, and at 
some periods, and in some states of society than in others, 
characters of a totally different, and we must add, of a 
higher stamp. These characters supplement the busy 
workers for Christ, furnish what is wanting in them. 
Mary of Bethany, who, dismissing worldly business, 
quietly sat at Jesus' feet and heard His word, is one 
t^^e of these characters. That greater Mary, who 
brought forth the world's Sah^ation, and of whom it is 
recorded that she kept and pondered in her heart all the 
great things which God was doing in her days, is another. 
And as there are two Marys who represent this class of 
characters, so, by a singular coincidence, tliere are two 
Johns. John the Baptist, reared in the desert amid the 



A RETREAT FOR CONTEMPLATION 85 

riis^red fastnesses of nature, and dAvellino; there after he 
reached man's estate, indicates to ns one source from 
which the contemplative spirit is fed — the study of 
God's works in nature. Jolm the Evangelist, (like 
Mary of Bethany, one of the beloved ones of Jesus,) 
he to whom it was giA^en to lie on His breast at 
supper, and to receiA'e a deeper insight than any other 
disciple into the mysteries of the spiritual world, repre- 
sents the close and deep and habitual communion with 
Christ, which these higher characters seek to hold. 
And by studying these male t}^3es of the character 
in question, we may guard ourselves against a very 
serious misapprehension, which has in days past done 
great miscliief in the Church. It has been imagined 
(and the tendency to such a view is not yet extinct) 
that pure contemplation, without any active effort to 
do good, is a lawful (not to say commendable) life 
for the Christian. But where does Holy Scripture 
furnish an instance of a pure contemplative, secluding 
himself entkely from intercourse with mankind ? I 
venture to say, nowhere. The only perfect character 
which it exhibits, — that of the God-man Himself, — is 
one in which the two elements of activity and medita- 
tion are held in exact equipoise, — days which were 
filled with unwearied labours of love being succeeded 
by niglits wliich were given to prayer. And to descend 



86 



THE CATHEDRAL 



from tliat loftiest example which none of lis can reach, 
to the standard of mere men, who can but exhibit with 
more or less consistency one side of the perfect cha- 
racter, — John the Baptist was certainly no mere con- 
templative. He came into rude and hostile collision 
with the world, sallying forth from his hermitage to 
upbraid wicked kings, stiff-necked formalists, and 
sneering rationalists, and la}T.ng down his life for 
the faithful testimony which he bore to the truth. 
iSTor was the other and greater St. John at all se- 
cluded from file Church's active life. It is true that 
his agency was not, like St. Peter's and St. Paul's, the 
prominent one in rearing the earliest superstructure of 
the Church. jSTo sermon of his, no success of his, is 
recorded in the Acts of the Apostles. He appears, 
indeed, at St. Peter s side as his associate, but he is 
nowhere the leading figure. He is, however, exhibited 
to us in the Eevelation as the Apostle of the seven 
Asiatic Churches, as sending letters of warning, counsel, 
and encouragement to their bishops, and therefore as 
practically interesting himself in their welfare. A con- 
templative no doubt he was, but a contemplative who 
did not consider himself released from active work. So 
long as Christ's plan for the life of His disciples stands 
thus on record, ''I x^ray not that thou shouldest take 
them out of the world, but that thou shouldest keep 



A RETREAT FOR CONTEMPLATION 87 

them from the evil/' no man may consider himself thus 
released. And what profound wisdom is there in en- 
joining upon all Cliristians activity, no less than thought 
and prayer. In the absence of active efforts to do good, 
it is impossible to keep the mind sound and bright. It 
quickly becomes full of morbid fancies, and is ' apt to be 
twisted into forms almost grotesque by its unnatural 
tension on the loftiest subjects of human thought. 

But, on the other hand, — and this surely is the warn- 
ing which our Church, at the present moment of her 
existence, most especially needs, — how great and funda- 
mental is the mistake of imagining that a life of devo- 
tion and prayer, a life of hidden communion with Christ, 
a life, the general tenor of which may be described as 
a sitting at the feet of Jesus, and hearing His word, is 
not " work" in the truest and highest sense of the word ! 
A fatal fallacy, indeed, pregnant with the worst conse- 
quences to the Church, and yet prevailing extensively, 
and gradually rooting itself in men's minds ! How ! 
nothing to be accounted work which is not visible, 
palpable, external, which cannot be seen with the eyes, 
or touched with the hands ! " Thou fool," we might 
say in St. Paul's manner, "that which thou sowest is 
quickened in darkness and secrecy and silence, before 
ever it shows its head above the earth. The bursting 
of the seed, the disentangling of the germ, the nourish- 



88 



THE CATHEDRAL 



ment of that germ ^vitli the earth's juices, — is this, for- 
sooth, no Avork at all, because it is not appreciable by 
thine eye ? Or is it not rather the first and most 
necessary of all "works, because, unless this is done in 
the first instance, no plant can ever rear its head above 
the soil And, similarly, the opening of the intelli- 
gence to hear the word of Christ, the opening and 
unfolding of the heart to receive the Christ whom the 
word presents, the communing of that heart with itself 
and with God in its secret chamber, in its own hidden 
recesses, wdiere only the Father, wdio seeth in secret, 
can discern its workings — is tliis no work at all, because 
it does not transpire to the world ? Or is it not rather 
the work of works, without w^hich all outward sjunptoms 
of good in the Church can have no vitality, and therefore 
no endurance, — the very highest exercise of the faculties 
of the sold. ? Answer me, you w^ho are in the habit of 
holding communion with God, does this communion 
make no demand upon your faculties, or rather does it 
not make an infinitely greater demand than any exter- 
nal activity whatsoever? Is it no labour to tlu v:ul to 
keep the mind steady in prayer, and devotional read- 
ing, and self-examination ? Is it no work to keep the 
thoughts from roving, and to bring them back when 
they do rove ? Does it make no demand u2:>on tlie 
understanding to set God before us, to lift oneself up to 



A RETREAT FOR CONTEMPLATION 89 

tlie idea of Him, — an idea so lofty, so attractive, and 
whicli rises so liioh above all that is seen and that 
is temporal ? Does it make no demand upon the heart 
to aspire towards the blessed God, towards His will, 
His word, His favour, to say in the inner man such 
words as these; " My soul longeth, yea, even fainteth 
for the courts of the Lord : my heart and my flesh 
crieth out for the living God;" "How sweet are thy 
words unto my taste ! yea, sweeter than honey to my 
mouth;" "As the hart panteth after the water-brooks, 
so panteth my soul after thee, God;" "My soul 
thirsteth for thee, my flesh longeth for thee, to see 
thy power and glory, so as I have seen thee in the 
sanctuary !" And if there is an exercise which calls out 
will, and mind, and heart, and braces them all up to 
their highest tension, is not this exercise w^orthy of 
being called " work" in the truest, and highest, and best 
sense ? Or is there no such thing as w^ork without an 
external movement, and the construction of something 
which is distinct and detached from the aoent, so that 
the bird w^orks when she makes her nest, and the beaver 
works when he builds his hut, and the bee works wdien 
she forms the cells of the honeycomb, but the man doeS 
not work, when his- soul goes forth to God in desire, or 
receives upon it the doctrine, w^hich drops as the rain, 
and distils as the dew, from the word or the Spirit of 



90 THE CATHEDRAL 

tlie Most High ? Or, to advance upon the point in 
question with more explicit boldness, think you that 
our Lord would have accepted mere statistics of what 
is called church-work, as satisfactory evidence of church 
progress ? Suppose it pleased Him to come in person 
to inspect His vineyard, and to examine its true condi- 
tion, Avould it (think you) satisfy Him to answer, " Lord, 
behold here are five schools for poor children, where 
there was only one before; and a hundred churches, 
where there was only a quarter of the number; and 
sermons so many, that all may have an opportimity of 
hearing, and services so many, that all may have an 
opportunity of worshipping, and, in a word, every single 
part of ecclesiastical organization, and every appliance 
which religion can possibly need for its furtherance ?" 
Would not the answer be; "My son, I ask not how 
many be the outward signs of life, but rather how much 
of prayer, and love, and zeal have gone to produce those 
outward signs ; I ask not how many churches there be, 
but how much of the spirit of worship in the hearts of 
those who frequent them ; nor how many ministries 
may be carried on in these churches ; but how much 
study, and prayer, and sanctified sorrow have disci- 
plined the hearts and characters of your ministers, and 
trained them to the wisdom, and tenderness, and exper- 
ience of true pastors. Judge not (in this, or in any 



A RETREAT FOR CONTEMPLATlOy 91 

other matter) according to the appearance, but judge 
righteous judgment." 

Our subject of to-day (while I trust it is not out 
of harmony with the sacred and tender associations 
of the holy-^ week, when we should strive to deepen 
the inward life of piety in our souls by the quiet 
and sorrowful contemplation of our Lord's sufferings), 
forms a very essential part (I know not whether 
it be not the most essential) of that argument, wdiich 
for several Sundays I have been drawing out and 
maintaining in your hearing. In this country the 
Eeformation was conducted (and we have great reason 
to be thankful that it was so), wdth no less of discretion 
and prudence than of zeal and energy. And therefore, 
wdien the monasteries were suppressed, and the truth 
was generally accepted and acted upon that a life of 
jpnre religious contemplation, and mtire seclusion from 
human society, is not the life which our Lord designs 
for any one of His disciples, it w^as still seen that 
ecclesiastical foundations, wdiose members should live 
in comparative retirement, and give themselves to 
devotion and sacred study, might be of the most 
essential service to the Church, might provide a suitable 
home and shelter for minds of a certain cast, minds 
not of the stirring and practical, but of the meditative 
^ Preaclied on Palm Sunday, 1870. 



92 



THE CATHEDRAL 



and devout order. Accordingly in England (and, as 
I believe, in England atom, of all the countries where 
the Eeformation established itself), Cathedrals and 
collegiate churches, as also the colleges of the two 
great universities were left standing, and thereby a 
principle of no small value retained among us and 
practically exhibited. The principle is, that while no 
man, much less any minister of Christ, may altogether 
and utterly seclude himself from life and work, yet 
there may most legitimately be — nay, it is actu- 
ally essential' to the Church's well-being, that there 
should be — a contemplative, and learned, and devout 
order of clergy, whose business in life should be, not 
the direct pastoral work, with all its absorbing and 
distracting cares, but the study of divine truth, and 
of everything that can tend to illustrate it, united with 
daily attendance on the services of the house of God. 
And if justice had been generally done to these Insti- 
tutions by the patrons and their nominees, I do not 
suppose that any objectors would now be found to 
open their mouths against them ; — the benefits resulting 
from them in that case would have been so obvious as 
to nip all cavil in the bud. Suppose that works of 
theological learning, and works of devotion, had been 
in the habit of issuing from our Cathedrals, ever since 
they were reconstituted at the Eeformation, that 



A RE7REAT FOR COXTEMPLATION 93 

Comber's Companion to the Temple " and Pricleanx's 
Connexion," were only t^vo specimens of many similar 
works, wliicli had been continually emanating from the 
quiet and pleasant seclusion of Cathedral precincts ; sup- 
pose that, as often as Infidelity changed its tactics and 
its forms of thought with the eyer-shifting state of so- 
ciety, some man of learning and piety had always issued 
forth from these beautiful retreats, and by his discourses 
or liis writings had made it slink a^yay discomfited and 
abashed ; or suppose that, at eyery period of her exist- 
ence the Church had always looked with confidence 
to her Cathedrals, as great fastnesses, where Prayer, 
and Praise, and Contemplation entrenched themselyes, 
and wliere God was daily adored by a few loying 
zealous hearts, and daily worshipped in all the beauty 
of holiness, and had not looked in yain, — if this, or 
anything lilvc it, had been generally (as it has been 
occasionally) the case, not a yoice would now be 
raised, I apprehend, in disparagement of Institutions so 
manifestly bound up yvith the best interests of true 
religion. But, alas I in a large number of instances 
these Institutions haA^e been shamefully abused — so 
abused, that I cannot help thinking that, had it not 
been for a certain inherent yitality in the system, 
which still kept them afioat, they must haye collapsed 
before now under the hard things said of them and 



94 THE CATHEDRAL 

the hard blows they have from time to time receiyed. 
The stalls were giyeii away without any consideration 
of fitness in the nominee, sometimes as rewards for 
political services, sometimes as good proyisions for 
the younger scions of aristocratic families, sometimes 
avowedly as mere stepping-stones to the Episcopate Jiist 
as if one and the same man mnst needs be equally well 
qualified for the life studious and contemplative, and the 
life of administration and government. And even 
when better times came, and the nominees of patrons 
were for the iQost part excellent and active clergymen, 
very justly deserving of some distinction, the appoint- 
ments would still shew an entne lack of discernment as 
to the true idea and Avork of a Cathedral. If the great 
feature of these foundations is the promotion of study, 
devotion, and thought, then a nominee whose instincts 
and temperament qualify him only for active life, how- 
ever valuable (and even indispensable) in his own line, 
is all out of place here. And so, what with indolent and 
self-induleent men formerly, and what with Q;ood, thoug:h 
unsuitable men of a more recent date, the Cathedi^als 
have as a rule been ill represented, and have — with but 
few honourable exceptions — never risen to the idea of 
their true functions. Xow, therefore, in due course 
comes what might have been looked for long ago — the 
era of retribution for sacred duties neglected and sacred 



A RETREAT FOR CONTEMPLATION 95 

revenues misapplied. That this neglect and misapplica- 
tion should be really remedied, and that these venerable 
Institutions should be made available to the Church in 
her hour of peril, will be the earnest wish and endea- 
vour of CA^ery good man. But the serious danger is 
tliat reformation should take the form of demolition, 
and not of reconstruction on the true and original basis. 
By demolition, I mean obliteration of the leading fea- 
tures of the system ; I do not doubt that the buildiDgs 
will continue still, and receive reverent treatment. But 
what is to be dreaded is, that, in their character of 
shelters for sacred learning and devotion, and homes 
for a contemplative order of clergy connected with the 
Pieformed Church, the Cathedrals will be swept away — 
that the public action taken in the matter will express 
the following conviction ; "We don t want any order of 
clergy, but pastors for populous parishes. AVe don't 
want students of theological literature ; we don't want 
men of marked devotional habits, whose life is coloured 
very decidedly by prayer and public worship." For the 
cry reaches one's ears in these ominous accents ; Make 
everybody in tlie world useful. Give him hard work 
to do, and see that he does it." A very just demand, if 
only tlie people making it understand what true useful- 
ness is, and what true work is. Is it useful to spend 
an hour in prayer, and by prayer perhaps to bend the 



96 THE CATHEDRAL 

AviU vrliicli governs tlie ^vorld ? Is it useful to meditate 
on God's v'ord, and to labour and pray that it may sink 
deep into one's heart of hearts ? Is it useful to vuite a 
treatise, which illustrates some part of Holy Scripture, 
and out of whose pages the author, long after he is laid 
in his grave, may instruct the students of succeeding 
generations ? Is it useful to wait upon Christ in His 
house of prayer, consciously to place oneself under His 
eye, and consciously to seek the blessing covenanted to 
united worship ? YCas it useful ,'to put the same question 
in another form) for ]\Iary to sit at the feet of Jesus, and 
hear His word ? After His gracious commendation none 
of us will dare to say it was otherwise : and yet it- seems 
that ilary s occupations hardly accord with the popular 
views of usefulness. Anything according to these views 
is useful, which makes a stir and noise, vdiich sets ex- 
ternal appearances scpaare; Martha's work of putting 
the house to rights, moving the furniture, preparing the 
table, this would be accepted no doubt as useful; while, 
if men said out bravely vdiat they thought about Mary, 
some would be tempted even to call her a lazy nun. 
Ah ! dear friends, it is the most elementary truth of our 
religion that there is an unseen and spiritual world 
standino' in the closest neiohbourhood to. and havino^ 
the most intimate relations with, the world which is 
seen and temporal. Do not allow yourselves to think 



A RETREAT FOR CONTEMPLATION 97 

that work done in the spiritual world is thrown away, 
because it makes no sth in this. Prayer is just the 
most effective hiisiness in the ivorlcl. It touches, it is 
true, unseen springs, and is the voice of unseen affec- 
tions ; but the invisible world, in which it lives, and 
moves, and has its being, really rules the phenomena of 
this lower world. Whatever wise provisions have been 
made then in our Church's system for the life of prayer 
and communion vith God, study (the more the better) 
to make them effective and available, but do not (as 
you value the Church's efficiency) destroy them. There 
is activity enough in the English character, and restless- 
ness enough in the present age, to secure the interests 
of progress, and to give us every wholesome reform, 
without aiming a blow at the quiet shelters wliicli con- 
templative piety and learning might find in our Cathe- 
drals, which they have found there oftentimes hereto- 
fore, and which they may, by a judicious distribution of 
the patronage, and by a few obvious reforms, find there 
more freely in time to come. 



VII 



%\xt Catlubral a School ot Mubu^ 

2 Kings iii. , 

13. A7id ElisJia said 7into the king of Israel^ WJiat have I to do with 

thee .? get thee to the prophets of thy father, and to the prophets of 
thy mother. And the king of Israel said unto hi??i, A'ay : for the 
Lord hath called these three kin.gs together, to deliver the?n into the 
hand of Moab. 

14. And Elisha said, As tJie Lord of hosts liveth, before who7?i I stand, 

S7irely, zvere it not that I regard the preseiice of jeJiosJiaphat the 
king of Judah, I ivoiild not look toward thee, nor see thee. 

15. Bnt no^tU bring me a minstrel. And it came to pass, zuhen the 7nin- 

strel played, that the hand of the Lord came ipon him. 

E liave here a very remarkable testimony to the 
power of music ; and upon this passage we would 
rest its use in the services of the Church, and in exer- 
cises of devotion generally. 

Elisha the prophet, accompanying the confederate 
camps of Israel, Jndah, and Edom on a military expedi- 

^ The greater part of tliis Sermon has appeared in print before ; but 
the writer has adapted it to tlie purpose of his present argument. 




A SCHOOL OF MUSIC 



99 



tion against the king of Moab, is consulted by J ehosha- 
pliat and Jelioram in a difficulty Tv-liicli had arisen about 
a supply of water for their armies. Jehoram he ansAA^rs 
with a burst of indignation, assuring him that, were it 
not out of respect to good king Jehoshaphat, who had 
sugo'ested the consultation, he would not deio;n to take 
the smallest notice of him. The indignation was in 
every way righteous, and such as befitted a man of God. 
It had no respect of persons in it ; it struck a crowned 
head, although the prophet was a subject, and disarmed, 
and therefore at the mercy of the man he denounced. 
Like Elijah's reproof of Ahab, like John Baptist's re- 
proof of Herod, it was a defiance, in the cause of God, 
of the powers that be. But perhaps it is never giA^en 
to fallen man (as it was giA'en to the unfalUn Second 
Adam) to feel a pure righteous indignation, uncorrupted 
with the slightest leaven of personal resentment. To 
restrain AA'ithin due bounds a just anger is perhaps 
hardly competent to human frailty. At all events 
Elisha's mind was ruffled by the momentary outbreak 
of AATath. He feels a call to prophesy ; but he is not in 
a frame to do so. There can be no difficulty in under- 
standing Ms sentiments. Have we ever engaged in a 
discussion, AAdiere, conceiA^ng the right to be plainly on 
our OAAm side, we have manifested more of zeal than of 
love in maintaining it ? And AA^hile the heat of that 



100 



THE CATHEDRAL 



discussion was yet upon ns, has the time come round 
for prayer, for self-examination, for the study of the 
Holy Scriptures ? In that case we can sympathise with 
Elisha. Prayer is a calm quiet thing, only to be per- 
formed with a serene m_ind. The spiritual atmosphere 
in which prayer lives, and moves, and has it being, is 
like the chaste equable light of day; the lightning 
flashes and the turbulence of indignation scare away 
prayer from the soul, as a hermit creeps into his cell at 
the near indications of a thunderstorm. Or, to use a 
more beautiful image, and one coming from the pen 
of the most eloquent of Englisli divines : — 

" He that prays to God with an angry, that is with a 
troubled and discomposed spirit, is like him that retires 
into a battle to meditate, and sets up his closet in the 
out-quarters of an army. Anger is a perfect alienation 
of the mind from prayer, and therefore is contrary to 
that attention, which presents our prayers in a right 
line to God. For so have I seen a lark rising from his 
bed of grass, and soaring upwards singing as he rises, 
and hopes to get to heaven, and climb above the clouds; 
but the poor bird was beaten back with the loud sigh- 
ings of an eastern wind, and his motion made irregular 
and unconstant, descending more at every breath of the 
tempest than it could recover by the libration and fre- 
quent weighing of his wings ; till the little creature was 



A SCHOOL OF MUSIC 



lOI 



forced to sit down and pant, ancl stay till tlic storm v:as 
over ; and then it made a prosperous flight, and did rise 
and sing as if it had learned music and motion from an 
angel, as he passed sometimes through the air about his 
ministries here below." ^ 

But now mark the means which Elisha resorted to in 
order to restore his mind to a calm state, which was a 
necessary condition of his prophesying. But now 
bring me a minstrel. And it came to pass, when the 
minstrel played, that the hand of the Lord came upon 
him." And then immediately follows the prediction of 
the miraculous flood, which should fill the valley. 

Such is the narrative. AYe will found upon it some 
remarks upon the religious character of music, and the 
secret of its effects. 

What then is music ? Is it merely an artifice by 
which the fancy is tickled, and the sense of hearing 
gTatified ? If there were nothing deeper in music than 
this, we should think it unworthy of any place in the 
service of God. And this, doubtless, is the Auew which 
many take of it. They regard it merely in the light of 
an amusement, an agreeable relief and ornament to a 
life of luxury and comfort, but one which at most 
touches only the surface of the mind, — so that in time 

^ Jer. Taylor, " The Coii'litions of a prevailin^MD-.iyer." SeruiDU 
upon John ix. 31. 



I02 



THE CATHEDRAL 



of trouble, when the real deep things of human character 
are brought ont, music would be thought a levity and 
an impertinence. What, then, is music, if this shallow 
view of it be incorrect ? Music is the haemony of God, 
AND OF God's uxiveese, descending (oe, if you please, 
condescending) into the eegion of the senses. There 
is in God a self-contained harmony. The Catholick faith 
is this: that we worship one God in Trinity, and Trinity 
in Unity." In the one precinct of the Divine l^atu-re 
there have been from all eternity three distinct Persons, 
the rather, the Word, and the Holy Ghost, between 
whom there subsists, and has ever subsisted, an un- 
speakable and inconceivable harmony (or communion), 
and who, before the mountains were brought forth, or 
ever the earth and the world were made, conceived, and 
agreed upon, and covenanted each of them to perform a 
certain function in, the work of human redemption. 
This is the highest of all harmonies, and the oldest, being 
before the existence of creatures, even of the holy angels ; 
and it is a harmony which would still exist, were all 
creatures, angels included, swept from the universe. 

God Himself being thus harmony. His works, high 
and low, must resemble their author, and have harmony 
in their very texture. And this is the case with all of 
them. Harmony is the law of heaven, under which the 
blessed angels live. Their stations in the celestial hier- 



A SCHOOL OF MUSIC 



103 



arcliy and their functions are different (for there are 
among them thrones, and dominions, and principalities, 
and powers ") ; but they are all consciously and intelli- 
gently parts of one great system, each part of which 
works together harmoniously for the execution of the 
supreme wdll of the Most High. And as they are one 
in virtue of the common subservience of their created 
wills to the supreme w^ill, so we are assiu:ed they are 
one also in affection for all God's family, even for the 
lost and ruined members of it, being thrilled in common 
with an ecstatic joy over one sinner that repenteth. 

Passing from invisible to visible things, v/e find in 
the starry heavens the material type of angelic har- 
mony. The planets are bound to the sun by the law 
of attraction, revolve round him as their centre, and 
form parts of a system held together by mutual relations, 
some few of which (such as the centripetal and centri- 
fugal forces, and the influence of the moon upon the 
tides) w^e know, but other subtler and more recondite 
ones have in all probability yet to be discovered. Des- 
cending to the earth, w^e find the w^orks upon it full of 
harmony, wherever w^e turn our eyes. The trees and 
the flowers of the field, each of them is in itself a system, 
furnished with organs for imbibing nourishment from 
the earth and air, and for discharging into nature's 
common stock what it cannot assimilate. Every animal 



I04 THE CATHEDRAL 

in tlie world is a system, liaving a meclianism of mem- 
bers (more or less complicated, according to the higher 
or lower standing of the animal in the scale of creation), 
by the harmouious working of which to one end the 
process of life and enjoyment is carried on. The most 
complicated of all animal strnctnres is that of the 
human body, with its heart, kings, liver, arteries, muscles, 
network of nerves, and other organs, each having a 
totally different function, and yet working together to 
one end — the maintenance of life and health. 

But what fehall we say of man's higher nature, of 
his mind and spirit ? AYe must say that here disorder 
reigns, a disorder strikingly contrasted with the har- 
mony Avhich characterises all around us. There is 
evidently a great moral machinery here; but it is all 
out of joint, and the various parts of it are playing at 
cross purposes. The conscience and moral sense bear 
on them the stamp of authority, and ought to rule ; but 
as a fact they are dethroned. One unruly lust bears 
sway at one period of life, another at another. That 
the spirit (or faculty by which we hold communion 
A^^.th God) should control the soul (or emotions) per- 
suasively, and that it should govern despotically, and 
employ in its service, the members of the body, this is 
the right and original constitution of human nature; 
but, by the fall, the powers which should obey have 



A SCHOOL OF MUSIC 105 

become tyrants : sometimes the animal or bodily ele- 
ment predominates, sometimes tlie affections; in none 
but the spiritual man, who has been re-created by grace, 
has the spirit its supremacy; and even in him this 
supremacy is not maintained without a sore struggle 
against the flesh. The result of this variance and dis- 
organization in the moral system of man, is the same 
as that of ciA^il wars and factions in a state. There is 
no peace in the body politic ; the citizens feel that they 
are li^dng always in insecurity, and know not who may 
be their master to-morrow. And in the empire of the 
soul, there never is (or can be) peace, until it is estab- 
lished there by the Gospel, until the lower will is recon- 
ciled to the higher, and the affections made to seek 
those joys which the reason approves, and declares to be 
worthy of being pursued. 

God, then, is a self-contained harmony ; and in all 
the works of God harmony is manifested, save only in 
that work which has fallen from its primitive perfection 
— the mind or spirit of man. Tliis mind and spirit, 
although grievously disordered, has yet some dark ink- 
ling of what it was in its original state, and of what it 
might again become by the restoring love and grace of 
God. Xow, therefore, when . harmony comes down into 
the sphere of man's senses, — when, descending (as it 
were) from the bosom of God and from the lap of the 



io6 



THE CATHEDRAL 



universe, it strikes upon the ear, we are then affected in 
a strange, and, at first sight, nnacconntable manner. 
]\Ian's spirit, ^^'hich is now out of tune, was once in 
tune ^ with the universe ; and harmony therefore, when 
it bursts upon his ear, wakens up a certain sympathy 
with his former and better self. Condemned criminals, 
if haply in their passage to execution, they have been 
led past the village which once was their home, and in 
sight of the fields where they sported in the innocence 
of childhood, have been known to weep at the sight, 
recalling their old and happier days. And to all of us 
some trifling accident of sensation, the far-off chiming 
of bells, or the odour of hay, or clover, or seaweed, has 
sometimes struck a chord of memory, which vibrates 

^ Of course it is not meant tliat in each individual "the spirit was 
once in tune with, the universe ; ' ' out that it was so with our first 
parents before their fall. The human race is here contemplated as a 
unit, ^\Tapped up in them originally, and drawn out of them by natural 
generation. This is a view of the subject which St. Paul takes, when 
he speaks of all men as being "in Adam" by nature, which, in matter 
of fact, they really and truly are. And it is believed accordingly that 
some dim far-off echoes of Paradise still haunt the mind and memory 
even of fallen men, especially in childhood, before the world has tainted 
them. If to any one this appears fanciful and overstrained, it is at 
least certain, that the structure of our moral powers, though put out 
of joint by sin, indicates to each individual who studies himself, that 
our nature is made for harmony with God and God's universe. And 
the consciousness of this — the blind feeling after this harmony as our 
chief good — would be cj[uite sufiicient to give to sensuous harmony a 
certain power over the soul. 



A SCHOOL OF MUSIC 107 

sweetly upon older and purer days. Xoav there is some- 
thing similar to this in the effect of music. Man having 
been made in the image of God, and the image of God 
being harmony, there is a power in harmony to recall 
man to his better self; "there was in me too/' the soul 
seems to say, " a concord with creation, yea, and a con- 
cord with God, which I have lost ; but the memory of 
which is stirred within me by these sweet sounds ; and 
even the memory is soothing." 

Such then is the theory of the power of music ; and 
if such be the true theory, there must be in music a 
deep religiousness which qualifies it for the service and 
worship of Alniighty God. Accordingly we find instru- 
mental music introduced by Divine appointment into 
the worship of the temple. We read of Hezekiah; 
"He set the Levites in the house of the Loed with 
cymbals, with psalteries, and with harps, according to 
the commandment of David, and of Gad the king's seer, 
and I^athan the prophet ; for so was the commandment 
of the LORD hj His lorojjluts!' Under the Xew Testa- 
ment we are commanded to " teach and admonish one 
another in psalms, and hymns, and spiritual songs " — 
oral music certainly; but then the principle of all 
music, whether oral or instrumental, is the same ; and 
probably the latter sort is not specified, merely because 
among the poor and persecuted communities of early 



io8 



THE CATHEDRAL 



Christians (driven often to ^vorsliip"^ in caves and dens 
of the earth) it could not easily have been had. 

Bnt, independently of the institution of instrumental 
music under the Old Testament, and the precept for 
oral music; under the Xev, we have two very striking 
passages of Scripture, in which its devotional use is 
pointed out. One of these forms the text, and has been 
already commented upon. The other is that which 
records the effect of David's harp in chasing away the 
evil spirit of moody jealousy from Saul. ''It came to 
pass when tine evil spirit from God was upon Saul, that 
David took an har]3, and played with his hand : so Saul 
was refreshed and was Avell, and the evil spirit departed 
from him." In both passages we see the soothing power 
of music over a disturbed and agitated mind. In both 
we see how music is apt to strike in the soul a note of 
that harmony which pervades God's works, and, breath- 
ing OA'er it a spell of quiet, to bring it into a state of 
preparedness for better things. 

And now to found upon what has been said, some 

1 It may also be observed tbat St. Paul, in mentioning the two great 
parts of public worship, prayer and singing, uses, to denote the latter, 
a word which denotes etyinologicaUy mere instrumental music ; -^aKG) 
r(2 iruev/xaTL, -^faXQ de Kal i^ot. According to its etymology, the verb 
\j/dWu denotes the touch of the fingers, and it is used as well as of the 
twanging of the bowstring in war, as of the touching of the chords of 
the hTe in peace. 



A SCHOOL OF MUSIC 



109 



remarks of a practical character. The choral part of 
the service of the Church (whether it be vocal, or 
instrumental, or both) is not a mere appendage or 
ornament, added on from without ; it contributes very 
mainly to the fervour and life, and therefore to the 
reality, of the service. It would be otherwise, if no 
faculty but that of the understanding were called into 
exercise in the worship of God. Speech, mere plain 
speech, the less ornate the better, is the language of 
the understanding. But, if the heart is to be touched, 
and the emotions stirred by worship, so that the flame 
of devotion shall kindle up easily, there must be music 
in some shape or other, — music, at all events, if in no 
technical form, yet at least in the tones and modula- 
tions of a speaker's voice. For my own part I believe 
that the power of our own beautiful services, from the 
feeble and miserable cultivation of sacred music among 
us, is never by any of our congregations thoroughly 
appreciated. All our lives long we have never seen 
justice done to the services of the Church ; nor, while 
people are content to attend them without joining in 
them, shall we see it. Imagine that all the people 
attending divine service in our churches could and did 
sing (and a very little pains taken privately would soon 
qualify those who could not, so far as purposes of 
devotion are concerned), and that the chants and hymn 



no 



THE CATHEDRAL 



tunes cliosen ^vere all so simple, as to present no diffi- 
culty to any one of ordinary natural qualifications ; and 
I believe tlie effect v'ould be sucli that even a listener 
originally unconcerned, and coming merely as a critic, 
would be drawn in spite of liimself into tlie tide of 
praise, and that another, coming with the cares and 
vexations of the world sore and galling upon his mind, 
would be soothed and tranquillised, and brought into 
a frame in which he could pray Avith the sphit and 
with the understanding also. This is, in fact, one of 
the charms of the conventicle, which draws away many 
simple sons and daughters of the Church from her fold. 
Nobody can or does deny the incomparable excellence 
of our service, or the deep pathos of parts of it ; but 
what alienates too often the better members of our 
flock among the lower classes, is the tame and spiritless 
way in which the service is rendered in our churches. 
In the chapel there is plenty of singing, not always in 
the best taste or style, but yet accompanied with 
heartiness and fervoiu'', worthy of a more correct tune, 
and perhaps also of a more orthodox hymn. This is 
one of the baits which Dissent holds out ; and if we are 
not wise enough in our generation to hold out a bait 
ec|ually attractive, we must not wonder if we lose the 
sympathies of the people. 

And thus we come to the great subject with wliicli 



A SCHOOL OF MUSIC 



III 



this series of Sermons deals, the functions of our 
Cathedrals, and the good service vdiicli, even without 
any organic change, or fundamental alteration of their 
constitution, they might render to our Church. They 
have always, even in the darkest and worst times of 
our Church's history, been the homes of the choral 
service. '\Yhen that service existed literally noAvhere else 
(except perhaps in the Chapels Eoyal) it has always been 
carried on here ; and it is A*ery probable, that, had not 
a musical form of worship found refuge in these stately 
minsters, it would have altogether perished out of the 
land — perished past the power of rcAuving it. And 
surely in the harsh criticisms which are sometimes 
pronounced upon our Cathedrals, — whether upon their 
administration, or upon the character of the music used 
in them, or the style of its performance, — it should be 
remembered, in arrest and mitigation of judgment, that, 
had it not been for them, there would haply have been 
now but little ecclesiastical music (worthy of the name) 
to criticise. If they have done no more, the Cathedrals 
have at least done this, they have preserved to us the 
chant (which is the only true method of rendering the 
Psalms), and by preserving also the anthem, have 
imposed the necessity of cultivating to some extent 
the higher and more elaborate branches of Church 
music. Granted that many compositions of the latter 



112 



THE CATHEDRAL 



sort may have been tliorouglily vicious in style, — 
taiitologoiis to teclioiisness in the wording, and the air 
adapted rather to tickle the ear vdth a momentary 
gratification than to impress the mind Avith solemn and 
edifying thoughts, — still, in the absence of the Cathedral 
service, anthem mnsic (despite its prescription " in 
C[iiires and places vdiere they sing") would haA'e died 
out altogether of our Church, — that is to say, the 
attempt to make the higher and more refined efforts 
of the musical art tributary to God's glory vould have 
collapsed altogether, and anything beyond the plain 
Psalm and Hymn tune would have been relegated to 
the service of the vorld and the flesh, driven out of the 
Church, to find a refuge nov^here but in the theatre 
and the opera. 

And nov that a purer musical taste has sprung up 
among us, — and that churchmen, beginning to perceive 
how great a povrer music is in the conduct of God's 
Avorship, are introducing it everwhere, even in churches 
of very humble pretensions, — now that so very manv 
English dioceses and chstricts have their choral associa- 
tions and their choral festivals, — is there not good work 
for the Cathedrals to do in heading and guiding this 
movement, in setting a pattern, each for its own diocese, 
of the music which should be used, in eschewing all 
light, shallow, and merely pretty compositions, and 



A SCHOOL OF MUSIC 113 

adhering to the principles of good and sound taste, in 
striving earnestly (perhaps the hardest task of all) after 
the masterly performance of simple and familiar pieces, 
and in bestowing as nuich of reverent and devout care 
on the musical details of the daily service, which only 
a handful of persons attend, as on the greater and more 
public solemnities of the Church, which attract numbers ? 
It has often (and with very great reason) been argued 
that the Cathedrals should be made centres of theo- 
logical training for the diocese. Would it not be 
equally their province to become centres of training 
in ecclesiastical music, — centres where the best instruc- 
tion in that art might be had, and a school of com- 
posers reared, who might keep in view in their 
compositions the peculiar needs and requirements of 
the Eeformed Church, and render us perhaps less 
dependent on the Mass music of the Eoman Commun- 
ion ? For why shall we suppose musical genius to be 
more scarce in these days than it was formerly, and 
why must Ave necessarily limit ourselves to the great 
works of the old composers, as if those works exhausted 
all the endless varieties of musical skill ? There is a 
fountain of poetical and musical feeliug in the human 
heart in every age, and in every age the great truths 
of revealed religion are adapted to unseal it. But when 
it is unsealed, it wants guidance and direction as to the 

H 



1 14 THE ! CA THEDRAL 

cliannels in which it should floAv ; and it is just this 
guidance and direction which an organized school of 
music, having its head-quarters in the Cathedral church, 
might supply. 

And here occurs a thought, which, though expressed 
abeadv, needs to be brought out in sharper relief. It 
should be distinctly understood and avowed that, whatever 
may be the case in ordinary parochial churches, the culti- 
vation and performance of anthem music and of services, 
(as they are called.) is part of the business of a Cathedral. 
That form of church music will expire, unless it is main- 
tained; and the regular and appropriate place for its main- 
tenance is the mother Church of the Diocese. And it 
is a necessary corollary from this, that in a considerable 
part of the choral service in Cathcdrcds, the congregation 
must accj_uiesce in being listeners. It would be out of 
the question for any congregation, however well they 
may acquit themselves in chanting the Psalms, to follow 
xocalJy the services and the anthem. And why should 
they? AVhy is not a mental follo^vLng of what is sung 
sufficient here ? AYe are all, clergy and people, to bear our 
part in the worship of God : and the choir has theii^ special 
function therein, as the clergy and the people have theii\s. 
Is the idea of any one being a mere devout listener to the 
service offensive ? ^Miy should it be so ? Is devout listen- 
ing to a sermon or to the Lessons unprofitable ? Why 



A SCHO OL OF Ml ^SIC 1 1 5 

should deYOut listening to a sentence or t^vo of Holy vScrip- 
ture be rendered less profitable by the circumstance of 
that sentence being musically rendered, and presented 
(perhaps) by the music under a new aspect ? May we 
not appeal to our text as an authority for the benefit 
ensuing upon simple listening? It was by listening 
to the minstrel, that Elisha's soul was brought to such 
a temper as to be susceptible of an impulse from 
the Spirit of prophecy. It was by submitting himself 
to the soothing influences of David's harp, that Saul 
was refreshed, and was well, and the evil spirit departed 
from him." And it is by listening with a steady and 
cpiiet endeavour, either simply to compose the mind (if 
the music be merely instrumental), or to send the sense 
of the words (if it be vocal) into the mind and heart, 
that we shall reach that end of edification and raised 
feeling, the attainment of which is a chief end of ecclesi- 
astical music. 

In estimating the ecdent of the work, which our Cathe- 
drals have it in them to do for the promotion of church 
music, it must be remembered that music lias by no 
means as yet taken that position in our services whicli 
it has a right to take. The minds of people in gen- 
eral are not at all disabused of the notion that music 
is a mere ornamental accessary of worship ; they have 
not yet at all come round to the view that it is the 



ii6 



THE CAIHEDRAL 



truest, highest, deepest expression of devotional feeling. 
What, for example, would be the criticism made by 
nine members out of ten in an ordinary congregation, 
on the introduction of music in the celebration of the 
Holy Communion — on the singing, say, of the Sanctus," 
and the "Gloria in Excelsis ?" Would it not almost 
infallibly run thus ; " I approve of singing the Canticles 
in the Morning and Evening Prayer ; I even approve of 
chanting the Psalms in Cathedrals ; but the Holy Com- 
muion is something so very solemn, that the introduc- 
tion of music distracts the mind, and seems to match 
ill with the occasion." This is what the majority would 
say, if they said what they felt ; and yet what an absurd 
anomaly does it seem, when we come to examine the 
matter on the ground of reason, that into all our lower 
acts of worship music may be freely admitted ; but that 
from the Christian banquet, the Christian festival, the 
most jubilant and exulting of all services, of which 
at its first institution music formed an integral part, 
(for we are told that our Lord and His disciples " sung 
a hymn" after the institution of the Eucharist,) the 
notes of the organ and the voices of the singers should 
be (as if such things were a species of desecration) care- 
fully banished ! Surely the prevalence of any such 
feeling denotes that a great advance has yet to be made, 
before our services can be brought up to that standard, 



A SCHOOL OF MUSIC 



117 



to wliich, with the consent and co-operation of our con- 
oTec^ations, it wonlcl be quite practicable to bring them. 
That consent and co-operation may be oljtained, not 
by introducing, Avithout tlie assignment of sutiicient 
reasons, sudden and startling changes, thus shocking in- 
stincts and associations Trhich have been long in forming ; 
but by quietly keeping pace in oiu" practice with the 
progTess of Christian thought, and the improvements 
which that progress is gradually carrying with it. In 
matters devotional we are all very much the creatures 
of habit, and resent (naturally enough^ the disturliance 
of our old ways of thinking and acting : but if a prac- 
tice be in itself proper and reasonable, and its propriety 
be quietly pointed out, the strangeness soon begins to 
wear away, until at length we begin to approve, and 
ultimatelv become attached to it. It is Ijv no means 
sufficient to perceive theoretically what is just and right 
in these matters ; great discretion, great patience, great 
charity to the infirmities of others, and profound sub- 
mission to lawful authority, are necessary in gmng 
effect to it. At the same time, progress is an inchcation 
(and the only siu^e indication) of life : and it is to be re- 
membered that if the method of performing the services 
of our Church should be no more solemn, reverent, and 
attractive a quarter of a centmy hence than it is now, 



ii8 



THE CATHEDRAL 



tlie inference would be unfavourable as to the spiritual 
life and devotion of the present generation. 

But, in speaking thus highly of the power of music, 
it must not be forgotten that it can never be more than 
an instrument and organ of devout feeling ; it must not 
he for a moment confounded icitli the feeling itself 
The great resource for rendering the services of the 
Church attractive is an increase of this feeling among 
the members of our congregations. And this increase 
can only be by God's grace ; all else is but a means, not 
an efficient c^use. We need to come to Church with 
minds at rest from the cares and discords of the world, 
and from the excitements of passion, — minds into which 
the thought of the harmony of heaven has found an 
entrance, and an earnest desire to realise what may be 
realised on earth of that harmony. And remember that 
this object can never be reached by passively submitting 
to impressions ; we must make an effort to reach it. It 
is only in the stillness and calm of the soul that we can 
hold communion with God. Then, whenever that calm 
has been broken, whether by the intrusion of care into 
the mind, or by the disturbance even of a righteous 
anger, or (as so often happens) by losing the equili- 
brium of our spirits in too eager conversation, let our 
first business be, and tliis whether or not it be the time 



A SCHOOL OF MUSIC 119 

of set prayer, to compose the mind and set it straight 
once more. Throw yourself once again Idv a momentarj^ 
act of faith on the Blood of Christ, for the expiation of 
the guilt contracted by this wandering of the heart. As 
regards troubles which threaten to arise to-morrow, say 
simply in your heart, ''The Lord will provide;" and 
then think no more about them. If you have been 
irritated, send up a momentary prayer for him who 
thwarted you. If your vanity has been mortified, think 
how low you should lie on account of your many 
and grievous sins ; and bless God for this humiliation 
as a furtherance in your spiritual journey. If e^'ents 
seem perverse and contradictory, think that the will of 
our loving Father, our merciful Eedeemer, our gracious 
Sanctifier, has ordained them; and embrace that will 
lovingly, and unite your own will to it. Then, when 
quiet shall have been made in your soul, and you are 
conscious of seeking nothing but God and His will, 
God shall speak and console you. When Christ v^ould 
make His mild voice of expostulation heard by the little 
crew of the fishing boat. He first hushed the winds and 
the waves into silence, and there was a great calm. 
And the heart must be calmed by a prostration of pride, 
self-will, and temper, if His voice is to be heard there, 
carrying on with the soul an internal colloquy. Then, 



I20 THE CATHEDRAL A SCHOOL OF MUSIC 



wlien it is so calmed, shall the hand of the Lord come 
upon lis ; and "we, too, like Elisha after the strain of the 
minstrel, shall ''prophesy" — shall speak the praise of 
God with hearts attuned to praise. 



VIII 



ALhe Cathcbral a i^omc for ^lieolagiml Stubp 



HE reading here referred to is doubtless, in tlie first 



instance, the public reading of Lessons in the chnrch. 
The Christian Chnrch naturally borrowed many of its 
usages from the Synagogue. Xow one of the imme- 
morial usages of the Synagogue was the pub)lic reading 
of a portion of the Law and a portion of the prophetical 
Avritings, as we find from Acts xiii., where the missionary 
visit of St. Paul and St. Barnabas to Antioch in Pisidia 
is recorded : They went into the synagogue on the 
Sabbath-day," we read, " and sat down. And afte'r the 
reading of the lav: and the X-'''oijhets, the rulers of tlie 
synagogue sent unto them, saying. Ye men and bretliren, 
if ye have any word of exhortation for the people, 
say on." Observe the light which is thrown by this 



I Timothy iv. 



13. Give attendance to readings to exhortation^ to doctrine. 




122 



THE CATHEDRAL 



passage upon our text. The order of s}Tiagogue service 
was that the sermon or exhortation should follow im- 
mediately on the readmg of God's word. All Scrip- 
ture is profitahle for doctrine, for reproof, for correction, 
for instruction in righteousness;" and it was suitable, 
therefore, that the public reading of Scripture in the 
congregation should be followed by doctrinal and prac- 
tical comments upon it. The same wise custom ob- 
tained in the assemblies of the early Christian Church, 
the reading of the apostolic Epistles being here occa- 
sionally added to that of the Law and the Prophets 
(compare Col. iv. 16 : AATien this epistle is read among 
you, cause that it be read also in the church of the 
Laodiceans, and that ye likewise read the epistle from 
Laodicea") ; and St. Paul, in evident allusion to it, bids 
Timothy give attendance, in the first instance, to the 
reading of the Lessons, and then to the instruction of the 
people, which was to arise out of that public reading ; 

Give attendance to reading, to exhortation, to doctrine." 
Give heed to this public reading, whether as yourself a 
reader, or as a listener. If you read the Lessons, strive 
to read them well, in such a manner that all may hear 
and be impressed by them ; if you listen, strive to be a 
good listener, which is harder than being a good reader, 
taking in the various points of the chapters, and making, 
as much as you can, a self-application of them. It is 



A HOME FOR THEOLOGICAL STUDY 123 

obvious to remark that we should gain much greater 
profit from the Churcli service, if tliis instruction of the 
AjDostle's were more heeded. Why are Church Lessons 
so often (especially in the Cathedrals) read in a slovenly, 
cursory manner, as if the great object vere to get 
through them ? And why, still oftener, are they listened 
to without any degree of mental effort, so that, while the 
sound of them is in the ear, the sense of them never 
reaches the mind ? 

It is well, in order to prevent the thoughts from 
wandering during this part of the service, either privately 
to read the Lessons beforehand and to acquaint oneself 
with the subject of them, or durmg the reading to 
follow them with the eye in the Bible. Great indeed is 
the knowledge of Scripture which one might gain from 
more serious attention to the Church Lessons all the year 
round ; great is the advantage of having a constant fresh 
current of Holy Scripture setting through the mind 
daily ; and it is an adA'antage of which I must remind 
you that all who enjoy it will have to render an account. 

But the reading mentioned in the text implies, even if 
it was not designed to express, private reading and 
study. Had he been writing to a private Clmstian 
like Philemon, the Apostle, when he mentioned to him 
reading, would hardly have had private reading upper- 
most in his mind. For in those days, long before the 



124 



THE CATHEDRAL 



invention of printing, very fev^ mnst have been the 
private Christians who could have had access to the 
Scriptures privately. Mannscripts were very laborious 
to make, and therefore very dear to buy ; and only the 
rich could afford to possess themseh^es of such treasures. 
But the Apostle, in the words before us, is addressing 
one whom he had himself placed over the Church of 
Ephesus as their Bishop, and who therefore, as Bishop, 
would doubtless have the custody of the sacred books 
belonoino' to the Clmrch, and readv access to them as 
often as he ciiose. I cannot but tliink then that the cir- 
cumstances of the person addressed make a considerable 
addition to the meanino^ of the word readino; " in this 
place, and that we are to imderstand by it not merely pub- 
lic reading but private study also. And, at all events, such 
pri^'ate study is inculcated very clearly upon Timothy 
two verses lower down, Avhere the Apostle charges him to 
meditate upon these things." He Avas not only to give 
heed to the ''reading" of Scripture, but to ''meditate 
upon" it, and draw out from it holy lessons, doctrinal 
and practical, for his flock. And surely we cannot con- 
ceive that private study of the Holy Scriptures was in 
the ]joicer of Timothy, and that he is not exhorted to it 
when the Apostle bids him give attendance to " reading." 
Xot to mention that there is no ground on which the 
public reading of tlie Scriptures could be recommended 



A HOME FOR IHEOLOGICAL STUDY 125 

to any one, which would not be as valid for tlie private 
study of them. The object of reading, vdiether public 
or private, is to make people better acciuainted vitli the 
oracles of God, and more observant of their contents. 

One of Bisliop Bull's most interesting sermons is 
from the text, ''When thou comest, bring with tliee 
the books, but especially the parcliments." 
Having shewn in this sermon that St. Paul was a 
man of erudition, acquainted Avitli the Greek poets, three 
of whom lie quotes in illustration of his sacred argu- 
ment, and with some of the works of Greek philoso- 
phers, acciuainted also with the Jewish cabalistical 
literature, and very probably with the writings of Philo 
Judaeus, the Bishop concludes that the books, which the 
Apostle begs Timothy to bring vuth him when he 
comes, were some specimens of both these kinds of 
literature, which he had collected and left in Timothy's 
charge, and that the parchments were his commonplace 
books, in which he had made notes of his readino^ : 
upon which inference he proceeds to build the main 
position of his sermon, which in his own words is as 
follows : That even persons divinely inspired, and 
ministers of God, did not so wholly depend upon divine 
Inspiration, but that they made use also of the orchnary 
help and means, such as reading of books, Avith study 
and meditation on them, for their assistance in the 



126 



THE CATHEDRAL 



discliarge of their office." But if it be tme even of an 
inspired Apostle that he needed to resort to ordinary 
reading and study, in order to qualify him for the great 
ministry to which he had been called in a manner 
wholly unprecedented and extraordinary, how much 
more must the same observation hold of the uninspired 
Timothy, and how much more still of Christian ministers 
of our own day, who haA^e never held any communica- 
tion with an Apostle, as Timothy had, and who live at 
a period of the Church's existence when the miraculous 
gifts have died away. It must be remembered that of 
these miraculous gifts Timothy had been made partaker 
in his ordination; and to this circumstance we find a 
reference in the verse which succeeds my text ; Xeglect 
not the gift that is in thee, which was given thee by 
prophecy, with the laying on of the hands of the pres- 
bytery ; " and again in the Second Epistle, Wherefore 
I put thee in remembrance that thou stir up " (rekindle) 
" the gift of God, Avhich is in thee by the putting on of 
my hands." If it be asked with what special spiritual 
gifts Timothy was endowed, it may be answered that 
in all probability two of them were those which the 
Apostle first mentions in his catalogue in 1 Cor. xii., 
" To one is given by the Spirit tlu loorcl of vjisdom, to 
another the icorcl of knovjleclge by the same Spirit." 
By the gift of ''the word of wisdom" he spake "the 



A HOME FOR THEOLOGICAL STUDY 127 



wisdom of God in a mystery, even the hidden wisdom 
which God ordained before the world unto our glory;'' 
and by the gift of the w^ord of knowledge," he under- 
stood all mysteries and all knowledge." Now, although 
by a special gift of the Holy Spirit, Timothy had re- 
ceived this "word of wisdom" and "word of know- 
ledge," yet the Apostle does not thereby hold him dis- 
pensed from reading, bnt, in the very same breath in 
which he exhorts him not to "neglect the gift which 
was in" him, bids him also to "give attendance to read- 
ing." Like the altar-fire under the Law, the light w^hich 
had been kindled in Timothy's mind was originally from 
heaven. But, like the altar flame, it w^as to be " re- 
kindled," and nourished with fuel, by ordinary means. 
The altar flame would have died down without wood 
and tending. And Timothy's special gifts, which quali- 
fied him for the ministry, w^ould, without constant re- 
plenishing of his mind by study of, and meditation upon 
the Holy Scriptures, have collapsed and come to nothing. 
But now that the " word of wisdom" and the " word of 
knowledge," as miraculous gifts, have been removed; 
now that no minister of Christ speaks from any other 
inspiration than that which is given him by ordinary 
grace, how doubly dependent are we upon the volume 
of the Scriptures, and how doubly obligatory has read- 
ing become, in consequence of the circumstances of the 



128 



THE CATHEDRAL 



modern Cliurcli. " The word of wisdom" and the word 
of knowledge" are now to be obtained from no other 
source than the Holy Scriptures. If those to whom 
another source was open, nevertheless were exhorted to 
read, in order that they might teach and exhort, with 
what tenfold emphasis must this exhortation come 
home to ourselves. 

This then is the point which I would press in the 
present discourse, the great necessity of study in the 
Church of Christ at the present day, study of the 
Scriptures, aild of all subjects which help (directly or 
indirectly) to the understanding of the same, as a sub- 
stitute for those spiritual gifts, 'Hhe word of wisdom" 
and the word of knowledge," by which men in the 
Apostolic times were qualified for the ministry. 

This necessity is very obvious, when we consider the 
circumstances of the modern minister. The Scriptures 
are the source, and the only source, from which all 
sound teaching, whether doctrinal or practical, must be 
. derived. But what do the Scriptures mean ? Nothing 
unhappily is more evident than that all persons who 
accept them do not agree as to their meaning. If the 
human writers of Holy Scripture were themselves alive, 
as several of them were in Timothy's time, we might 
have recourse to them to ascertain their meaning in 
certain cont^verted passages. (Not that this might be in 



A HOME FOR THEOLOGICAL STUDY 129 

all cases entirely satisfactory ; for surely tliey spake by 
a Spirit above them, \Yliicli so framed their language 
that it should often bear meanings not contemplated by 
themselves). They have been, however, for centuries 
dead ; and what light might have been cast upon their 
writings by their own explanations of them, is denied 
to us. Then how is their meaning to be ascertained ? 
rirst of all, it has to be arrived at through the medium 
of dead languages, languages exceedingly difficult to be 
acquired, and one of them at least a very subtle lan- 
guage, having the power of conveying fine shades of 
meaning, quite unknown to the modern and clumsier 
vehicles of thought. The increasing cultivation of these 
languages brings with it, as a matter of course, increased 
knowledge of them ; and increased knowledge of them 
makes an increased demand for study in those who 
would keep pace with the ncAv discoveries made in 
them. But surely there are other helps to the right 
understanding of Scripture, besides the knowledge of 
the languages in which it was originally given. Surely 
it must be a very great help to know how the persons, 
who lived about the time that it was given, understood 
and applied it. Because these persons vxre contem- 
porary with the Apostles, or at all events Avith the pupils 
and disciples of the Apostles ; and therefore, if there is 

found among them any information as to how certain 

I 



I30 THE CATHEDRAL 

precepts ^A^ere understood and carried into effect, and as 
to Avliat customs tlien olitained in the Clinrch. tlie great 
probabilities are that such customs, and the way of 
understanding such prece23ts, are an expression of the 
mind of tlie Apostles on the subject. At all events, 
to take the lowest ground, it must needs be a very 
great assistance in the understanding of any piece of 
ancient literature, to know how they understood it 
who were contemporary or nearly so with the author, 
and who were surrounded from their youth upwards 
with the sanie associations, and grew up with the same 
environment of circumstance as he. Hence the study 
of the early Fathers would seem a necessity for those 
who desire to possess themselves fully of the meaning of 
the Xew Testament : and, as a fact, it is found that these 
Fathers do wonderfully expand many subjects, of which 
Scripture gives only hints and intimations, explain 
passages which else might be obscure, and rule how 
certain points of precept and doctrine were accepted in 
primitive times. But in saying this we would not be 
understood to confine the right and true interpretation 
of the Holy Scriptures to the primitive Fathers. I be- 
lieve that no age can claim a monopoly of interpretation 
of the word of God. Inspiration I believe to be a light 
refracted from many angles of incidence, and only seen 
truly Avhen seen under several angles. Xo period of the 



A HOME FOR THEOLOGICAL STUDY 131 

CliTircli's history lias been destitute of men ayIio liave 
drunk largely of tlie influences of tliat Spirit by which 
Scripture Avas penned, and by whom alone therefore it 
can be truly understood. Every such man's interpreta- 
tion is a valuable contribution to the right understand- 
ing of the inexhaustible Volume. At different periods 
of Church history, the thoughts of men upon Holy 
Scripture, and their method of applying it, have run in 
different grooves, and different parts of it have princi- 
pally occupied their attention, to the neglect of other 
parts ; so that the same " God who at sundry times, and 
in divers manners, spake in times past unto the fathers 
by the prophets," hath also at sundry times, and in 
divers manners, given expositions of His Avord, all of 
which are worthy of being known and studied, however 
much some of them may be out of harmony with the 
line of exposition generally followed in our own time. 

And more especially at the Eeformation, the most 
blessed effect of which was to reinstate Holy Scripture 
once more in the veneration of Christians, as the alone 
source of all doctrine necessary to salvation, and the one 
guide of human life, the stirring of mind on this subject 
was so strong and lively that new trains of thought on 
the interpretation of Scripture vrere everywhere opened 
up, and commentaries formed on new plans ; the Church 
had now attained a mature age, and her judgment was 



132 THE CATHEDRAL 

ripened, and very different under these circumstances 
^vas lier method of dealing with the mspired Volume, 
from that which had found favoiu" with her in her more 
imaginative and fervent youth. AVe who live at a still 
later period of her existence, — ^why may we not have the 
henefit of all methods of interpretation, seeing much 
wisdom (and it may be some weakness) in all, and re- 
pudiating those narrow views of the meaning of Holy 
Scripture which would confine its right interpretation 
to a particular school, or a particular period of Churcli 
history, — views ratually condemned by the Apostle 
when he says, VTiat ? came the word of God out frum 
you? or came it unto you only?''' ''AH these worketh 
that one and the self-same Spirit, dividing to every man 
severally as he will."' 

Xor must we tie up the helps to a right understand- 
ing of Huly Scripture, to those formal commentaries and 
expositions, which have this for their professed object. 
Surely God's works, studied with a reverent and devout 
heart, may be expected to give an insight into His word. 
Xature and Pievelation sprang from the same author : 
nay, Xature is a Eevelation of the eternal power and 
Godhead of the Creator : it is the Gentile's Bible, intro- 
ductory to the more explicit communications which 
have been made to the Jew and to the Christian : 
and from texts found in the pages of JSTatui^e our 



A HOME FOR THEOLOGICAL STUDY 133 

Lord, the Tiicarnate Vrisclom, preacliecl many a ser- 
mon. And further still; the Holy Scriptures are, in 
one aspect of them, a piece of literature. They run 
out into a thousand broad tracts of knowledge, — history, 
poetry, antiquities, manners and customs of the East, 
and generally of the Semitic races. There is scarcely 
anything in the whole vast circle of literature, which 
may not be brought to bear in illustration of them. 
Even those knowledges, which go least into their pith 
and marrow, may throw some light on their form. 

And now, brethren, upon these admitted truths we 
propose to raise our final argument in support of our 
Cathedrals, as homes for quiet study, where researches 
bearing on the illustration and vindication of God's word 
may be pursued for His honoin' and the benefit of His 
Church — pursued with all the appliances necessary for 
such studies, and in such an atmosphere of devotion and 
piety as may sanctify the pursuit, and make it minister 
to its proper end. It has been shewn that in the later 
periods of the Church's existence, learning, not only 
abundant but multiform, is needed for the right under- 
standing and illustration of Holy Scripture. And if, of 
these later periods, there ever was an age when such 
learning is urgently and more than ever required, surely 
it is that on which we are fallen. The Church's battle 
with infidelity has long passed the out-posts, has long 



134 THE CATHEDRAL 

aclvanced beyond the first line of circnmyallation, — it 
now tlireatens tlie citadel itself. This citadel is the 
Holy Scriptures, which contain the Church's charter, 
and the history of her foundation. The controversy no"w 
turns upon their genuineness and authority. The 
question is whether they were written in tlie age and 
by the persons to which and to whom they are generally 
attributed ; and if so, whether the authors wrote under 
an influence which secures their freedom from error, and 
sets their writings, when once the sense of them has 
been truly ascertained, above all human criticism. The 
question is whether these writings are to be tlie canon 
of Truth, whereto the human mind must adjust itself, 
or whether rather (as is proudly asserted by some) o\ir 
own minds and consciences are not the canon which 
must judge the trustworthiness of the Scripture, and 
reject it where it is out of uniformity with our own 
notions. Can you meet such questions without furnished 
and qualified champions? Can you meet them successfully, 
^vithout devout study, research, and meditation ? And if 
this is the wildest of wild dreams, what opportunities 
can you find for such study better than those which are 
furnished by our Cathedrals ? The stalls in them offer a 
certain access to books, a certain amount of leisure for 
study, a certain amount of retirement from secular and 
parochial distractions, and above, a life made happy, 



A HOME FOR THEOLOGICAL STUDY 135 

calm, and solemn, by constant exercises of public devo- 
tion. So loner as von maintain these features of a 
Cathedral residence, it is at all events attractive to, and 
exactly suited for, a theological student. It is hard 
enough indeed, all these favourable circumstances not- 
withstanding, to make an Englishman a student of any- 
thing. An Englishman has great energy of mind ; but 
for the most part it is practical, not literary ; and in the 
majority it takes a practical tmm. The English clergy- 
man's energy of mind, for the most part, bestows itself 
in schemes for raising the condition of his parishioners 
— in charitable institutions, schools, church-buildings, 
multiphed services, and the like. There is a good deal 
of stir in him, but comparatively little study. What is 
reallv wanted as the one thino^ needful in these times is 
to secure study from our clergy, and to infuse into them 
something of a love for theological research and learn- 
ing. And the way in which it is proposed to act, 
under these urgent needs, is just to take away all 
the opportunities of study and retirement, which the 
present system of our Church leaves in the midst of us, 
and so to make it impossible for any one to be profes- 
sionally a sacred student. It is proposed to give to the 
dignitaries, if indeed they are retained at all, some such 
pursuit as will occupy their whole time, — the itinerating 
about the diocese as preachers, the superintendence and 



136 THE CATHEDRAL 

instruction of a theological college, the acting as arch- 
deacons, or even discharging the onerous office of 
suffragan Bishop. That people should resolve not to 
tolerate drones in any hive may be a just and right 
sentiment ; and that drones have been too often tolerated 
in Cathedral hives may be a melancholy fact, but from 
these premises to rush impulsively to the conclusion 
that all opportunity and leisure for studious retirement 
shall be absolutely precluded for the future, would be a 
step as fatal to the best interests of the Church as it is 
in itself foolish and illogical. The real remedy is in the 
hand of the patrons ; and the force of .public opinion 
should be brought to bear, not in demolishing an 
old system which has manifold and rich capabilities 
of o^ood, but in uroino^ those who are intrusted with 
Cathedral patronage to dispose of it properly. And 
when I say properly, I mean that the appointments 
should be made with discrimination of the province 
of a Cathedral, and of the peculiar functions which 
it has to discharge towards the Church. By no 
means every pious, able, and industrious man, by 
no means every faithful pastor, is in his place in a 
Cathedral. A man without the contemplative turn, 
without the devotional turn (by which I mean a natural 
congeniality to longer and more frequent exercises of 
devotion, than are compatible with the engagements 



A HOME FOR THEOLOGICAL STUDY 137 

of ordinary life in the world), and without a student's 
habits of mind, wdiatever other qualifications he may 
have, is out of place here. If you make your Cathedral 
clergy simply pastors and preachers, you demolish the 
fundamental idea of a Cathedral institution. And once 
demolished, you will never get it back ; the mischief 
once done will never be repaired. And surely the idea 
is one w^hich commends itself to every mind, that has a 
grain of either piety or poetry, as one worth preserving, 
and still more worth developing and working up to. A 
quiet home of devotion and learning, whose inmates may 
feed the interior life of the soul with devout meditation 
(an exercise wdiich struggles hard for existence among 
us in an age of restlessness and progress), may drink at 
the fountains of wdsdom, wdiich are opened up in theo- 
logical literature, may forge weapons of defence for the 
Church against the sceptic and unbeliever, and give 
such a perpetual attendance on the holy and beautiful 
services of God's house as shall sanctify these pursuits ; 
a home wdth every outw^ard circumstance in keeping 
wdth its great design — its cloister, a sheltered and archi- 
tecturally beautiful retreat, inviting to solenm thought ; 
its library, a secluded repository of the wisdom of past 
ages; its great minster, overhanging cloister and library, 
echoing night and morning with anthems of praise — if, 
by God's mercy (which alone has spared them to us), 



138 THE CATHEDRAL 

our Cliiircli at present boasts many such, homes as tliese, 
it were surely an almost suicidal act to destroy tliem. 
And remember that it ^vill be (as I haye said before, 
and now emphatically repeat) destruction, if, while the 
buildings are left standing and even cared for, the spirit 
which animates the Institutions is crushed out of the 
Clmrch by an inconsiderate cry for suxh church-work 
only as shall have immediate and visible effect upon the 
masses — by the clamour, in short, of religious utilitari- 
anism. Eemove from the Cathedrals the love of devo- 
tion, study, alid meditation, which have often in time 
past found here a congenial home, — make devotion, study, 
and meditation impossible for those who draw a revenue 
from them, — and you kill them as institutions, though 
you may preserve them as monuments. They will then 
become to you nothing more than Tintern, or Melrose, 
or Fountains, or Furness, beautiful mementoes of a 
bygone age and a bygone form of rehgion, furnishing 
speculations for the antiquary, and reveries for the poet, 
but exercising no influence whatever on the mind or 
destiny of the living Church. 



THE EXD. 



Jlppcnbix 



TUST as the last proof-slieets of this little Yolume are being 
^ passed through, the press, a friend calls mj attention 'to 
two articles on " Cathedral Work " by Canon AYestcott in 
the January and February numbers of MacmiUan^s Magazine 
for the current year. They are written with the same ability 
and thoughtfulness which characterize all the literary pro- 
ductions of their author ; and I can only regret that I 
was not previously acquainted with them, as I should have 
written with fuller knowledge of, and greater insight into, my 
subject, and should probably have brought out in fuller relief 
some topics which are in this volume insuf&ciently handled, 
if not altogether ignored. I am very, glad, however^ to find 
that in several very important points the Canon's conclusions 
entii'ely coincide with my own, and that, whatever difference 
of opinion in detail there may be, his view of the principles 
on which any wholesome reform of the Cathedral system must 
be conducted is exactly that which I have laboured (less 
felicitously) to express. I shall venture to confirm some of 
the views set forth in this volume by citations from his 
articles. (The italics are mine.) 



I40 



APPENDIX 



(1) ShaUoioness and futility of popular schemes for 
Catliedral Reform. 

^'The most conspicuous schemes of Cathedral Eeiorm 
which have lately gained currency appear to agree in one 
respect : they are all aWke formed tvithoid any cdtemj)t to 
understand, still less to realize^ the essential ideas which were 
first contemplated in Cathedral Foundations." — M. M., Jan. 
1870, p. 246, col. 1. 

(2) Impotence for good, and j^ositive mischievousness, of the 

, legislation of l^i^. 

" It is not too much to say that most of the in- 
herent and permanent evils of our present Cathedral system 
are due to the provisions of the Act of 1840, which, based upon 
the popular conception of Cathedral bodies at the time, first 
crippled their resources, and then destroyed tlteir loorJcy — 
J/. J/., ibid. [See Introd. xxvii. xxviii.] 

(3) Systematic devotion an element in Cathedrcd life ; and 

the p)resent need of it. 

" Four great principles, as it seems, underlie the constitu- 
tion which is outlined in all Cathedral Statutes. Two con- 
tain the theory of Cathedral life ; two contain the theory of 
Cathedral work. The life is framed on the basis of systematic 
devotion and corporate action ; the work is regulated Ly the 
requirements of theologiccd study and religious education." — 
M. 21., Jan. 1870, p. 247, col. 1. 

. . . ^'The question is again frequently rising, whether 



APPEXDIX 



141 



dei'oiion^ the Tiighest function of man, is alone incapahle of 
irradical study 1 u-lietlier it can in no sense he made the husi- 
ness of life? icliether there is no room Tiere for a science reared 
upon experienced — J/, il/., Jan. 1870. p. 248, col. 1. 

^^Tliey" (the Cathedral bodies) '-still preserve the noblest 
and largest field for the development of the different great 
types of worsh ip — personal, congregational, and representative. 
In them the outward expression of devotion becomes ncdurcdly 
systeraatic^for devotion is the counterpoise of stud yd — 21, M., 
Feb. 1870, p. 312, col. 1. 



(4) Cultivcdion of sacred, learning the business of 
Cathedral bodies. 

Canon T\^estcott calls attention to the Injunctions issued 
by Elizabeth (Aug. 28, 1559) to the Cathedrals of Oxford, 
Lincoln, Peterborough, and Lichfield, one of vdiich runs 
thus— 

" You shall make a library in some convenient place within 
your Church vritliin the space of one year next ensuing tins 
visitation, and shall lay in the same the Trorks of St. Augus- 
tine, Basil, Gregory, Xazianzene, Jerome, Ambrose, Chrysos- 
tom, and Cyprian, Clemens Alexandiinus, Justinus M., 
TheojDhylactus, Paraphrasis, and Annotationes Erasmi in Xor. 
Test., and other good writers."— J/. J/., Jan. 1870, p. 250, 
coL 2. 

" One feature ... to which peculiar pronnnence is 
given in the old statutes would naturally receive special 
attention" (in any wholesome scheme of Cathedral reform). 
The interpret o.tion of ScripAure as a science should be sug- 



142 



APPEXDIX 



gested as a duly in every case ; and such, a subject, botli in 
its principles and in its practical application, could not fail to 
offer the noblest opportunities for chastening and quickening 
and strengthening faith."—.!/, il/., Feb. 1870, p. 313, coL 2. 

(5) Fvesevt necemtij of sacred learning. 

" At present it is not too much, to say, that the most serious 
dangers irltlcli tlrrecden our national Christianity spring from 
the negiod ofihp cornprehensice study of the Bible and of the life 
of the Chi urch. The clergy were never, as a body, more zealous, 
more cultivated, more fitted to command the resjDect and confi- 
dence of the people by their general character ; but, on the 
other hand, it must be allowed tl^at, from the conditions of 
clerical education, they are deficient in the powers required to 
temper and control the controversies of the day. Their know- 
ledge of the Bil'le is n<A based vpura definite criticism ; their 
knowledge cf theology is not based upun a historic foundation.''^ 
— M. J/., Feb. 1870, p. 310, col. 1. [See in the present work 
pp. 130, 131, 132, 13^, 135.] 

(6) Necessity of a distinct order of Clergy devoted to 
tlieological study. 

* By a natural reaction from long inactivity, parochial work 
has risen to an exclusive predominance in the minds of 
most Churchmen. The pastoral office must, indeed, always be 
the predominant office of the Christian ministr}^, but it is not 
the only one. The labours of criticism, of historical inquiry^ 
of the co-ordincdion of the branches of knowledge, may be far 
lower than the immediate care of souls ; but a religion^ ichose 



APPEXDIX 



143 



{j^ory it is to he founded on tlie record of fads, to he gradually 
ernhodied in the life of a vast society, to ernhrace in its 
promises tlie wliole extent of life, cannot aford to dispense 
with them. Some at least of those icho are commissioned to 
declare its teaching must he encouraged to consecrcde their 
ichole energies to the fulfilment of a tasJ: which demands 
nothing less. The parish may be the nohlest field for spiiitiial 
service, but it is eTident that the parish priest cannot he a 
professional student, and still less a professioncd guide of 
students. It is true that pastoral experience and intellectual 
eflbrt must in all cases be combined in some degree, but the 
simultaneous development of hoth irt thtir highest furms is 
impossihle ; and the Church ought to claim the highest 
forms of both for her service/" — J/. JI., Feb. 1S70. p. 30S, 
col. 2. 

TTe still need, then, . . . soine recognised hod y among 
the clergy of our Church, whose definite worJc it shcdl he to give 
themselves up to learning and teaching as their rninistericd 
work ; . . . vho shall fulfil their office as an • order.' so 
to speakj in the whole body, and not as an accidental ap- 
pendage to any part of it : who shall guide and encourage 
candidates for holy orders by direct instructions and by 
familiar intercourse : vrho shall stand, as it were, between the 
Universities, which represent the highest thought of the 
country, and the parochial clergy, who represent the most 
complete devotion of personal service."' — J/. J/., Feb. 1S70, 
p. 311, coL 1. 

Nothing less than the sharpest line will be sufficient to 
preserve the distinction between the literary (or educational) 
and the pastoral ofiices in the Church.'' — J/. J/., Feb. IS 70, 
p. 313, col. 1. 



144 



APPENDIX 



(7) HoiD the altered circumstances of the Church modify the 
reqidrements of Preaching in the Statutes of Ccdhedrals 
of the New Foundation, (See Introd. to present Yol. 
XX. xxi. xxii. 

" At tlie era of the Eeformation the most natural expression 
of intellectual activity" (in theology) " was preaching. The 
sermon presented in a convenient form the results and pro- 
cesses of study, ^vhich could not otherwise have gained an 
equally efficient declaration. And so it teas that special stress 
is laid in the nev^ statutes upon this Idnd of vjorh. But while 
preaching is still a most important function of a Cathedral 
body, it does not represent noic relatively the same function 
as it discharged in the fifteenth century. It is no longer the 
characteristic work of Cathedrals. The corresponding icork 
is rcdher to he sought in 'popndar written expositions, though 
2^resent necessities point most definitely to hiljliccd and histori- 
ccd investigations as those on ichich the vdiole learning of the 
Church may for the time he concentrated most fruitfully^ — 
M. M,, Feb. 1870, p. 311, note 2. 

(8) The Cathedral a home for contemplation. 

" There is also one other purpose in this connexion, for 
which Cathedrals offer singular advantages, Xowhere else 
would ' retreats,' which all experience recommends to, or even 
forces upon, us, he more soothing or more bracing." — M. M.^ 
Feb. 1870, p. 312, col. 1. 

The perusal of Canon Westcott's articles shows me that I 
have omitted, in this volume, to bring out " the corporate 



APPENDIX 



145 



life," which, as he justly says, is part of the Cathedral 
idea. On this head he says most admirably that "when 
men, however imperfectly equipped, have combined for the 
execution of the great work indicated " (the intellectual ser- 
vice of Religion), " their success has been immeasurably greater 
than the simple sum of what they could have achieved sepa- 
rately j and if once systematic study be recognised as one of 
the elements to be provided for in the organization of the 
Church, it is not difficult to see how much will be added to 
the stability, the life, the quiet power of religion." — M, M,, 
Feb. 1870, p. 309, col. 1. 

I feel also, after reading what the Canon says, that 1 ought 
to have dwelt more upon tlieological training of the younger 
clergy as part of the work of a Cathedral. 

ISTor, I think, have I anywhere alluded, as he does, to the 
immense value of the Eeport of the Cathedral Commissioners 
of 1852 — the result of whose labours, as he very justly says, 
is " an unrivalled collection of documents and statistics, and a 
report ivliicli hotli in spirit and in detail is of the highest 
value, though it has remained wholly inoperative." — M. M., 
Jan. 1870, p. 246, note 1. 

From this report he cites an admirable suggestion (M, 
M., Feb. 1870, p. 314, col. 1) "that each nomination" 
(to a Cathedral preferment) " should be accompanied by a 
document setting forth the reasons for making it, to be pre- 
served in the archives of the Chapter." This requiring from 
patrons a statement in black and white of the grounds on 
which they justify to themselves their Cathedral nominations, 
while it would not unnecessarily or unreasonably fetter their 
choice, would surely act as a considerable safeguard to the 
Church. If their political supporters, or relations, or private 



146 



APPENDIX 



friends, liad some or all of the necessary qualifications, well 
and good, — they have only to state them. But if even tliey 
cannot discover in them any such qualifications,, surely they 
ought not to be allowed to thrust them upon the Cathedrals. 

If I must notice (what, with all deference to him, I conceive 
to be) the Canon's omissions as well as my own, I should say 
that he hardly dwells as much as I could wish upon the 
devotional aspect of the Cathedral life, and that he does not 
make the systematic cultivation of sacred music a part of the 
province of Cathedrals. The latter point I confess I have 
very much at heart. 

However, we shall have reason to be thankful if Cathedral 
Reform, when it comes, takes up as its fundamental ground 
the principles announced in his papers. I am glad to find 
that he thinks the emoluments of canonries must be con- 
siderably enlarged, if they are made not tenable with parochial 
cures, and are (like the deaneries) to involve eight months' 
residence. The present income will be no longer adequate, 
when the tenure of a stall is thus changed, if the post is to 
retain the same relative dignity as before." (Feb. 1870, p. 
313, col. 2. 

Etdon Hall, Banbury, &e;pt. 11, 1870. 



The Arabic nwnierals refer to tlie Pages of fJie Introduction; tlie Roviaii to tftose 
ofthelVork. 



Almsgiving. See Fasting. 

Anger, how to rid oiir-selyes of its 
disturbance in worship. 57, 100 ; 
difficulty of restraining within due 
bounds, 99. 

Anna, her departing not from the 
temple," how to be understood, 
35, 36 ; her disengagement from 
worldly ties, 3S : her mortification, 
39 ; how "a prophetess," 40. 

Anthem, its a2:>propriateness in Ca- 
thedi^al worship, 15 ; defined, 29 ; ; 
preserved by the Cathedrals, 111 : , 
cultivation of Anthem niu^-ic part ! 
of the business of Cathedrals, 111. ! 

Archbishopsof Canterburyand York ; - 
their circular to the deans, ix. ; 
realmeaning of the circular, x., xi., 
xii. ; circular not disingenuous, xii. 

Authors. See Divines. 

Bolton, Rev. F. S., Vicar of Salt, 
his pami^hlet referred to, xv. n. 

Bull, Bishop, his sermon on ^'the 
books, but especially the parch- 
ments" referred to and quoted, 
125 ; the argument of it, 126, 127. 

Canonries, suppressed, suggestions 

as to, xxviii. and n. 
Canons, secular, xix. and n. 
Carlyle, Thomas, Esq., his remark 

on the duties of a Canon, xliv. 
Cathecbals, of the old and new foun- | 

dations, enumerated, xix. n. ; vari- j 

ous proposals for utilizing, xxix., j 



XXX. : said to be the Church's most 
vulnerable point, 2 ; fimdamental 
principle of the Cathedral system, 
3 ; proposal to partition off" Cathe- 
drals into several 23laces of wor.-liip, 
10 ; special feature of a Catht-'lral, 
its dedication to God's glory, 11 ; 
the structures of, not aimed at by 
modern schemes of Reform, xiv., 
9, 10, 95 : Cathedrals, the refuge 
of the Choral Service in bad times, 
111 : have preservc'l the Chant and 
Anthem, 111 ; possibility of pre- 
serving the strueturts, while the 
Institutions are destroyed, 138. 
See also Cathedral Establishments, 
Ideas, and Reform. 
Cathecbal Establishments, members 
of, have too often shovm that they 
do not really prize the Daily Oflice, 
45 ; have too ofteji given way to 
indolence and luxury, 46 ; self-dis- 
cipline incumbent upon, il>id.. as 
also almsgiving and jjrayer, 48 ; 
Cathedral Establishments peculiar 
to the Church of England alone of 
the Reformed Churches, 92 ; de- 
signed as the home of a contem- 
plative Clergy, ibtd. : past abuses 
of, 93, 94 ; present form vrhich the 
abuses take, 94 ; remedy for abuses 
of in the hands of the 23atrons, 
136. 

Chant, preserved bv the Cathedi\als, 
. 111. 

Chester, Dean of, his -pa-per at Liver- 



148 



INDEX 



pool Congress referred to, xx. and 
n., xxi. 

Clergy, none but the Parochial gene- 
rally considered necessary, 95. 

Communion, tlie Holy, in what way 
the introduction of music in the 
celebration is generally regarded, 
116. 

Communion, with God, impossible 
to be held without realising His 
Presence, and why, 70, 71. 

Congregation, in what Avay only they 
can join in the Anthem and the 
Services, 114, 115 ; how they may 
be brought to co-operate with a 
proposal for introducing more 
music, 117. 

Composure, of mind, essential to de- 
votion, 55, 118, 119 ; the ordinary 
disturbances of it, Hid. , and 56. 

Consciousness. See Presence of 
God. 

Contemplation, a life ofjnire contem- 
l^lation discouraged by Holy Scrip- 
ture, 85, 86, 87. 

Contemplative, the contemplative 
characterexemplifiedby two Maries 
and two Johns, 81, 85. 

Conventicle, what makes the worship 
in it attractive, llO. 

Creeds , to be regarded as confessions 
of praise, 30. 

Daily Choral Worship, objections to, 
19, 20 ; answered, 20, 21 ; the 
business of the day for members of 
a Cathedral Establishment, 41 ; 
certain inconveniences of it, 42 ; 
likely to be a snare to those who 
make no effort to improve by it, 
ibid. ; large amount of mental dis- 
cipline involved in right attendance 
on, 43 ; advantages of regarding it 
as a business, 44 ; spiritual intui- 
tions and impressions vouchsafed 
in, 44, 45 ; reasons why it has sur- 
vived, notwithstanding its abuses, 
62, 63 ; influence of, when justice 
is done to it, 63 ; great help af- 
forded by, 76 ; a test of our spiri- 
tuality, 77, 78. 

David, the effect of his minstrelsy 
upon Saul, 108. 

Decoration, of Chuix:hes_, on what 



ground, and in what spirit, justifi- 
able, 5, 12 ; credit should be given 
to founders of Cathedrals, &c., for 
having been animated by such a 
spirit, 13. 
Devotion, usefulness of, 95, 96 ; de- 
votional feeling how to be reached, 
118, 119. 

Dignitaries, of Cathedrals, in what 
shapes it is proposed to utilise 
them, 135, 136 ; qualifications of 
a dignitary, 136. 

Divide and conquer," how the 
maxim may be applied in collect- 
ing the mind for worship, 56, 57. 
Divines, list of eminent divines, 
authors, and scholars officially con- 
nected with Cathedrals in times 
past, xxiii. and n. ; at present, 
xxiv. and xxv., n. 

Elisha, the righteousness of his anger 
with Jehoram, 99 ; the means he 
resorted to for restoring his mind 
to a calm state, 101. 

Englishmen, difficulty of making them 
students, 135 ; their practical turn 
of mind, ibid. 

Exhortation, in the daily Service, 
vindicated, 54. 

Exterior life of the Christian, weari- 
ness of without the interior, 73. 

Fasting, almsgiving, and prayer repre- 
sent the whole of Christian duty, 48. 

Freeman, Archdeacon, his '^Princi- 
ples of Divine Service" referred to, 
29. 

Funeral honours, vindicated, 4. 

Glorified state, how connected with 
the spiritual state, 65, 66. 

Glory, of God, an action approved 
which had no other end than the, 
3, 4, 6 ; shov^TL to be a more im- 
portant end than man's good, 6, 7 ; 
how this is taught by the Lord's 
Prayer, 8, 9. 

Goulburn, Eight Hon. Henry, his 
name appended to the first Eeport 
of the Ecclesiastical Commission in 
1835, xxvii. n. 1. 

Harmony, in the Divine Nature, 102 ; 



INDEX 



149 



among the angels, 102, 103 ; tlie | 
laAv of the starry heavens, 103 ; of 
all natural productions, 103 ; of the 
human body, 101 ; but not of the 
human spirit, 101, 105. 

Heaven, worship of, the echoes of it 
to be wakened up by Christian wor- 
ship on earth, 27, 28 ; relation of a 
church to the heaven ahove us, and 
to the heaven loithin, 65 ; Heaven 
and the Jewish Temple both called 
^'my Father's house," 33, 66 ; the I 
tabernacle and temple designed to 
be models of, 22, 23, 66. 

Howson, Dean. See Chester. 

Ideas, fundamental ideas of Cathe- 
dral system, xv. , xxii. , xxiii ., xxiv. , 
XXV., xxvi., xx\ii. ; fundamental 
idea not necessarily the original 
one, XV., xvi. ; fundamental ideas 
feebly represented by Cathedral 
officials, xlii. ; worth preserving and 
working to, 137; the funda- 
mental idea briefly recai)itulated, 
ibid. 

Infidelity, recent and progTessing en- 
croachments of, 131 ; not to be met 
without sacred learning, 131. 

Interior, life of the Christian, "hid- 
den," 72 ; the work of the interior 
life true work, 87, 88. 

Lambeth, Meeting of the deans at, 
ix., X. 

Learning, sacred, specially required 
at the present day, 133, 131. 

Lessons, rationale of according to 
Aixhdeacon Freeman, 29, 30 ; pre- 
paratory study of, 53, 123 ; in the 
Jewish Sjmagogue, 121 ; in the 
Christian Church, 122 ; frequent 
slovenly reading of, 123 ; advan- 
tage of close attention to, 123. 

Levites, four thousand of them set 
apart by David for the musical 
service, 28. 

Libraries, Chapter, suggested im- 
provements of, XXX. 

Limitation, of a field of work, makes 
work easier, 56. 

Literature, Cathedral dignities a 
stimulus to exertion in, xxvi., n. ; 
its occasional connexion with Cathe- 



dral dignities ^^Tongly denied to be 
in the way of cause and efi'ect, ihid. 
Lord's Prayer. See Glory. 

]\Iartha, her occupations not censured 
by our Lord, 79 ; their praise- 
worthiness, SO ; the s'pirit in which 
she pursued them faulty, ihid. ; 
she was no worldling, SO, 81 ; the 
class of characters she represents, 
81, 82, 83. 

j\Iary, the popular view of her occu- 
pations, 96. 

Ministers, dependence ujoon study 
even of inspired ones, 126, 127 ; 
uninspired still more dej)endent, 
127. 

Minor Canons, Mr. PuUen's sugges- 
tions in regard to, xxviii., n. ; no 
bar to their appointment as resi- 
dentiaries, xxix., n. 

Monasteries, the Cathedrals which 
represent, xix, and n. ; the func- 
tions of monasteries Avhich may 
be fulfilled by Cathedrals, xxxv., 
xxx\i. 

Music, Sacred, not the sole function 
of Cathedrals, xxxiv., xxxv. ; some- 
thing more than an amusement, 
101 ; defined, 102 ; introduced into 
the temple service by divine ap- 
pointment, 107 ; New Testament 
precept for oral music, ihid. ; why 
not for instrumental also, ibid. ; 
the word -^dWu indicative ety- 
mologically of instriimentcd music, 
108, n. 1. ; music the language of the 
affections, not of the understanding, 
109 ; feeble cultivation of sacrecl 
music the cause of the inefficiency 
of our Church Service, ] 09 ; cul- 
tivated by Dissenters, 110 ; "vicious 
style of Church Music often adopted 
in Cathedrals, 112 ; work which the 
Cathedrals must do in connexion 
with, 112, 113 ; only an instru- 
ment, not an efficient cause, of 
devout feeling, 118. 

New Testament, why it furnishes no 
instance of a daily office, analogous 
to that of the temple, 31. 

Norwich Cathedral, a description of 
the musical Service there, as it was 



150 



INDEX 



before tlie crippling of the Catlie- 
di'als, xxix., n. 
Nunc Dimittis, tlie rationale of its 
position in th.e Evening Service, 29. 

Palm Siindav^ reference to, in Sermon 
YI.. 91. 

Parochial system, proposal to stop 

gaps in it witli tlie resources of the 

Cathedrals, 2. 
Peter, St., practical use to he made 

of his walking on the waters, 59, 60. 
Praise, the chief characteristic of the 

jMorning and Evening Service, 28, 

29. 

Prayer (see Fasting), Considerations 
which encourage to, 5S ; Scriptural 
incidents encouraging to. 59 ; de- 
mand made by it on the will, under- 
standing, and heart. SS, 89 ; prayer 
the most effective business in the 
world, 97. , 

Preaching, why bound in an especial 
manner on the dean and preben- 
daries of the new foundations, xx. ; 
altered circumstances of the Church 
as regards, xxi., xxii. 

Preparation, for worship, how our 
Church teaches the need of, 52, 54 ; 
before coming to Church, 53 ; in 
Church, ibid., and 51. 

Presence, consciousness of God's Pre- 
sence the idea which links together 
heaven, houses of prayer, and the 
spiritual life, 67, 68 ; lies at the 
foundation of communion with 
Him, 70 ; different from thinldng of 
God'sPresence, 71,72 ; easieriuHis 
house than elsewhere. 73, 71, 75. 

Primates. See Archbishops. 

Psalmists, their delight in the services 
of God's house, 36, 37 ; the ground 
of it, 37 ; not to be interpreted 
merely of the buildmg and what 
passed there. 68, 69. 

PuUen, Rev. H. AY. his pamphlet quot- 
ed and referred to, xxvii., xxviii., 
andn. ; his suggestion as to musical 
Canons demurred to, xxviii., n. ; 
points in which the present writer 
agrees with him, xxxiii., xxxiv. 

Purification, of the Blessed Yirgm 
]\lary, group assembled on that 
occasion, 39, 40. 



Reading, public (of Lessons), 121, 
122, 123; of Holy Scripture in 
private study, 123 ; why"^ private 
Christians could scarcely be ex- 
horted by the Apostle to private 
reading, whereas a Bishop might 
be so, 123, 121. 

Reform, of Cathedrals, on what prin- 
ciples it should be conducted, xiii., 
xxxvi. ; what sort of reform un- 
sound in principle, xiv. ; impotence 
of Cathedral Reform under the 
Commission of 1835, xxvii., xx^uii. ; 
thoughtless and mischievous Re- 
form a retribution for past abuses, 
91, 95. 

Reminiscence, by the human spirit 
of its original state, 106 ; in what 
sense only such reminiscence is 
possible, 106, n. 

Report, of Cathedral Commissioners 
aj^pointed Xov. 10, 1852, referred 
to, XV., n. 

Retreat, clerical, suggested arrange- 
ments for, in connexion with Cathe- 
drals, xxix., XXX. 

Scholars. See Divines. 

Scripture, the study of, how essential 
in the Church at present. 128 ; how 
its meaning is to be arrived at, 
128 ; dead and difficult languages 
the medium of ascertaining its 
meaning. 129 ; how understood by 
those who lived when they were 
given, 129, 130 ; no one age has a 
monopolv of the risht interpreta- 
tion of, i30, 131 ; different line of 
interpreting opened at the Refor- 
mation, 131, 132 ; how Nature 
mav help towards understandino-, 
132, 133: 

Seclusion, benefits of religious seclu- 
sion perceived at the Reformation, 
91. 

Self-discipline, its reward, when 
mixed witli prayer, 48 (see also 
Cathedral Establishments). 

Sermons, why the Sermon-form 
chosen for this treatise, xli., xlii., 
xliii., xliv. : Sermons in the Syna- 
gogue founded on Lessons, 122. 

'^Services," cultivation of, part of 
the business of Cathedrals, 114. 



IXDEX 



Soul, its distinction from tlie sjjuit. 
51. 

Spiiitnal state. See Glorified state. 
Spiiitiialiry, of worsMx). distinct from 

impressions on tiie feelings. .51 ; 

preparation essential, to, 52. 53. 
Stuart, Eev. Edward, his tractate 

^•Do away with Deans."' referred 

to, XXX., n. 
S^Tnbolism, an element of Christian 

worship, 26, 27. 

Tabernacle, what '"'the secret of 
means. 69. 

Taylor, Bishop Jeremy, his compari- 
son of prayer in anger to a lark in 
a high wmd, referred to, 55 ; quot- 
ed, 100. 

Temple, the Jewish, our Lord's love 
for it, 66, 67 ; Analogy of oiu' 
churches to, 67. 

Temple worship, designed to be a 
model of heavenly, 22, 23, 24 ; 
s}Tnbolism an element of, 26 ; 
music a great feature of, 28 ; its 
power of moving the s}TQpathies of 
the sold, 32 : a^lvantage which 
Church worship has over it in this 
respect, 33. 



Therms-meter, dailv choral service 
hov: - . 77. 

Timo:.. : :./'raculously with 

the ■■ .v:r ". M vri-dom" and the 
'•'word of knovrledge,'"' 126. 

Utilitarianism, its distinction from 
utility, XXX vi.. xxxvii., xxxviii. : 

ecclesiastical utilitarianism, xxxix., 
xl. ; characteristic of the age, 16. 

Westc-tT, Eev, Canon, a notice of, 
an:l fi'om, his articles 

••'oi: 1 work" in Macmil- 

lan"^ Appendix. 

Witherc'i liau'i. particular use which 
mav be made of oui^ Lord's curing, 
60,61,62. 

••jWord of wisdom and '-'word of 
knowledge '"' discriminated, 126, 



127. 

Work, ful-e r'"T';;lar e-tiniate of true 
work, "7. ; CLr:-:'- e-timate of 
mer - ~ ; k 

Work. ie in 

the . riital 



to thcK tciupcr 01 mma, io, ii. 



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29 



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[Part I. Pro P. Sextio. 



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